Treslado de huma carta do Jrmão João Fernandez de xx de Outubro do ano de 1551 que escreue do Reino de Japão da Cidade de Hamangochi a Goa ao pe. Mestre Francisco

Brother João Fernão de Japaõ’s letter, dated October 1551, provides insights into missionary activities in Japan during the early 16th century. Written from Hamangochi, the letter details interactions with Japanese penitents and religious discussions. Fernão describes efforts to explain Christian co...

Full description

Saved in:

Bibliographic Details
Format:	Manuscripts
Published:	1551
Subjects:	Cannibalism ; Christian concepts ; Conversion ; Cultural Adaptation ; Father Cosmo de Torres ; Fernandes, Ir. João ; Francis Xavier, Saint ; Goa ; Hamangochi ; Japanese penitents ; Japão ; João Fernão de Japaõ ; Missionary Challenges ; colonial tensions ; cultural beliefs ; primordial principle ; religious site destruction ; saints ; Manuscripts
Online Access:	https://macau-legacy.usj.edu.mo/docs/LQNN5Y32/viewer_LQNN5Y32.html

_version_	1879931521919352832
archiveLocation	49-IV-49, fl. 135v.
building	Portugal. Biblioteca da Ajuda
collection	Portugal. Biblioteca da Ajuda
description	Brother João Fernão de Japaõ’s letter, dated October 1551, provides insights into missionary activities in Japan during the early 16th century. Written from Hamangochi, the letter details interactions with Japanese penitents and religious discussions. Fernão describes efforts to explain Christian concepts such as the soul, sin, and redemption, often met with skepticism and ridicule. The letter also touches upon colonial tensions, including accusations of cannibalism and the destruction of religious sites, which led to local conflicts and persecution. The document reflects the challenges missionaries faced in adapting their message to a culture with distinct beliefs and practices. Entry number 72 in catalogue "Jesuítas na Ásia"
first_indexed	2026-05-10T08:59:02Z
format	Manuscripts
fulltext	[transcription] {{PAGE:1}} Treslado de Sua carta do Jrmão Joaõ fernão de Japaõ da Outubro do ano de 1551 que escreue do Reino de Japaõ da Cidade de Hamangochi a Goa ao pe Mestre Fran.co Cartas Da India 68 Ao Graça Bospū sancto E amor de xpō mosso sor more sempre e Jnossas almas Amen. Depois q̄ V. R. de cast se partio ouue muitos peneros de perpuntas que fezeraõ os Japoes̄, os quaes uierō mui alterados, depois q̄ uirō terminassē uirō que V. R. era partido E eraõ tantos que se ēchia a casa desda menhaã ate a noite cuidando q̄ nō ficaua caa quē com agraça E fauor do spū sancto os comfūdisse. As quaes ꝑguntas respondeo o p.e Cosmo de torres seruindo eu de tim gua E porque o padre me mandou que sempre escreua em limguoa de Japaõ o q̄ ꝓpuntarem E se responder daque Las cousas que tenho escritas darei aqui conta a VR. Pra mente uieraõ muitos padres E leigos hé xus aos quais ꝓgūtamos que faziaõ ꝑa se fazerē sanctos elles ridose respōderō que nō auia sanctos polo que nō auia mester buscar seu caminho por q̄ o q̄ te nada fora feito não podia de xar dese conuerter em nada. Perguntamosses muitas cousas pera lhes dar a entender que a y hū prīcipio o qual da primeiro a todas as cousas o que elles cōcederō q̄ auia diziendo que este hū primeiro do qual proçedem todas as cousas assi homeẽs como bestas plantas Ett. E cada cousa criada tem em si a quelle primeirio E quando morre o homē ou besta conuertese e Rosquatro e lementos em que era dantes E este primeipio tornāem o que he. O Colprici pio dizē q̄ nō he bom nem mao nē tem ploria nē pena nē morrenem uiue, finalmente que he hū não ser leroūta mossses se auia alguā differemça entre os homes̄ E as bestas: Responderaõ q̄ no nasçer e morrer y punes eraõ hūs com os outros aynda que em parte eraõ as bestas mais felices porque em uiuer aiuiaõ sem fadiga E trebulaçaõ E sem tristeza E sinalmente sem os outros mais cuidados con que o homē uiue. Perguntamoslhes que era aquilo em que o homem se differenciaua das bestas em ter tristeza, cuidadas E responderão que asi como ania muytos generos de animais entre si differentes em as condiçois̄, ASSy tambem era differēte o homē Dixemos lhes q̄ inda que auia muitos bichinhos E animaes entre si differentes e moçorporal todauia assigrādes E peque nos em quanto naõ sabem bem nem mal saõ de huā mesma maneira E condição Mas que todauia o homē e aquilo era muy differente de todos os outros animaes y mui singular. Responderão q̄ ynda q̄ isto seja assy que todauia era muy differente de todos os outros animaes y mui singular. Responderão q̄ ynda q̄ isto seja assy que todauia hū minino despris de nasçido ynda que o ponhaõ entre as bestas longe do pouoado E sem uer pēte como tē forçaõ corporaes, Elle por si fala E sabe o bom E o mao E se faz cousa contra a rezaõ tē remordimēto E que a quilo cō que sentiaõ aquelle remordimento, que dixesem que cousa era Responderaõ q̄ porque aquelle homē tinha ē si a quelle primeirio por esso tinha estes cuydados E remordimentos no qual primeipio elles dizē que nō era cousa boa nē maa nē uiuia nē morria, Dixemos lhe que aquelle que nō uiuē nem morrè nē sentem como podem sabr boa nē maa nē uiuia nē morria, Dixemos lhe que aquelle que nō uiuē nem morrè nē sentem como podem sabr Mas que em auida nō se pode com o entendimento appresender nē entender o q̄ depois da morte se fara de nos ou tros. Dixemos lhes que hū homē que uiue bem nūca morremal ./. o que em sua uida faz todas as cousas segūdo arezaõ uiue sem remor dimento E com comsolaçaõ E o homē que uiue sempre cō coraçaõ singelo E claro quando morresem algū remordimento e com comsolaçaõ morre, A qual cousa he mui claro sinal que naõ pode acabar mal. Dixeraõ q̄ tinha mos rezaõ / E o fereceraõ se outros que dixeraõ que os homēs paruos por cuidarē e agloria e no Jnferno tem remordimentos E cuidados mas se fossem sabios aynda que fizesem prandissimos peccados nenhuā cousa lhes daria disso por que quando o homē morre lança deste estas paxoes e corporaes E asi como os quatro e lementos se resoluem no que eram assi a alma se torna no que era dantes que animasse a qle corpo. De mosthea entender por muytas razões que ainda q̄ o corpo quisesse quando o homem peca se a alma não o derminasse não o poderia fazer aquelle peccado o qual elles não puderão negar, soposto isto lles dixemos que a alma p̄ quanto na seeo para yr por el camino sancto conhece o bem E mal. E se ella assi como sabe o bem com al usa bem delle caminhando p̄o o acaminho santo, E quanto se dispidir do corpo tornara ao uerdadeyro Deos que sa criou. Porem a alma quando determina de fazer cousas con tra a razõio deinta de Rocaminho sãcto, E apartandose delle se chega a o mal aonde ella mesma. se faz maL. se faz mal. E assi estando feyta maa quando saye do corpo naõ pode estar apar do lugar sācto, o q̄ 68 {{PAGE:2}} HAMAGUCHI [UNCLEAR] [ILLEGIBLE] GOA [UNCLEAR] [ILLEGIBLE] {{PAGE:3}} Cartas da Jndia mentos em uelhescendo se de menöyem assi como eruas, E paos, E animais, E costitambem os homēs corporalmte p̄ serē por alte compostos dos elementos sendo ia uelhos as forças, E saude, E os cinquo senhors seuā minguando. Porē tē alma E se ella iuntamte com o corpo se ouuesse de desfazer como minguão os sentidos corporais, minguaria ella po mas p̄ quanto a alma não morre quando o uelho, ainda que os sentidos corporais, minguaria ella po Porem entences conhecendo o bem E o mal da conselha os mancebos. Responderão q̄ tambem ao uilho selhe mingua a alma p̄ que tambem a falta da memoria, p̄ q̄ he huā potentia della. Dixemos lhes q̄ se lhe mingua a alma p̄ que tambem a falta da memoria, p̄ q̄ he huā potentia della. Dixemos lhes q̄ a falta da memoria naõ he p̄ falta da alma, porem he p̄ falta dos instrutos corporales. E a alma não se ao homem, porem p̄ quanto lhe faltaõ todas as forças corporais, nē fala, nē se lembra, nem sabe nada, ao homem, porem p̄ quanto lhe faltaõ todas as forças corporais, nē fala, nē se lembra, nem sabe nada, forças corporais logo grita E usa de razão seruindosse do corpo, E falando. Dixerão que não auia Deos p̄q̄ todas as cousas naturalmēte eraõ sem auer primeipio no mundo nē quē o começase. Respondiamos lhes que quēnaõ uiue nō se pode menear se algū outro onde me nea E que o sol E a sua naõ sendo cousas q̄ uiuaõ Ellas de si nō se podem me near pois quē as maneou E menea de huā parte pera a outra? A Jsto naõ souberaõ responder perguntarō outros que onde estaua Deos? Respondemos q̄ deos esta em cima de tudo o que criou sendo mais alto E todo o criado E da i gouerna E da sera todas as cousas E nenhuā cousa se pode fazer nē desfazer sem sua uontade. Pergūtarō o demo nio q̄ cousa he? Dixemos lhes que Lucifel E outros muitos amJos foraõ samcados do paraiso por serē soberbos E quererē se ygualar com o criador Perguntarō por que tenta E faz mal o demonio agente? Respondemos q̄ por ser agente criada ꝑa aljloria que elle por sua soberda perdeo E temlhe emueJa E trabalha de os e panar ꝑa o aperdaõ. Diseraõ que se deos he misericordioso E criou a sente ꝑa a Gloria como deixa ao demonio fa zerlhes tāto mal. Respondemos que o demonio naõ tem mais poder contra o homē que somte trazerlhe a memoria cōfuçamal E que os homēs tē dobem E mal Eliberdade ꝑa fazerē ao quiserē E q̄ aculpa he sua quando fazē mal sabendo elles que uaõ contra a rezaõ E lhes ha deuir mal por isso. Dixerōtes q̄ se Deos por mia criou as homēs ꝑa serē boōs E ꝑa lhes dar a Gloria que pera q̄ os criou de tal manra que sempre fazem E deseJaõ mal. Respondemos que deos todas as cousas criou boas E ao homē criou bom E cō claro cto ꝑa lamçar as cousas maas E apartatas desi porē que os homēs quando fazem mal Elles mesmos, se fazem maos fazendo ao reues do que entendem com o entendimēto E rezaõ q̄ de Deos Pptera Dixera Elles q̄ se deos he misericordioso E nos criousa a Glā ꝑa que nos pos taõ dificil o caminho ꝑa vy a Ella porque sempre repugnhamos cōnosa carne E apetitos as cousas da uertude E do caminho Deos mā da cōfacamos ꝑa yr aljlā. Respondemos que deos todas as cousas da uertude E do caminho Deos mā mui faciles lhes saõ os mādamētos de Deos E que se os mādamtos cūprē mais alçoremte uiuira pa q̄ se diz que he inclinado a comer E dormir E repousar Deos não lhe māda q̄ em ate de fome nē q̄ faça milagres fenō q̄ a dore a quem o criou E redimio E o ha de saluar E a me aseu proximo cō naõ he trabalhoso, se diz que nō pode deixar de fazer cousas de luxuria Deos naõ obriga a o seJa uirgē senō que tenha huā molher E cūpra sua uōtade Mas q̄ se ele quer tomar molher alhea o ma rido da outra o querera matar E tera ynimiguos E asi busca desgostos ꝑa si mesmo mais q̄ a petitos E asi dos outros mādamentos Dixeraõ elles q̄ a molher alhea que tem marido tomala sera pedo Mas q̄ cō a molher solteira no sera pecçdo. Responde mosthes q̄ se hū homē tem mtas molheres nūci uiueem paz clericas mugeres nilos hijos E mais que naturalmte somos obrigados a naõ fazer a outrē o q̄ nō queria mos que nos fizesem E asi como a mim e pesaria quando he minha molher tomase outro homē. Assi tambem quando en tomo outra molher faço o que naõ quero que me façaõ E mais q̄ toda molher aynda que nō tenha marado sem pretē Jrmaõs ou parentes E assi quando outro cōminha Jrmaā ou parenta a dultera en recebo a fronta ASSi quādo eu tomo a qlla solteira a fronto seus parentes. Dixeraõ elles que acerca das molheres assiseria como nos outros lhes deziamos Mas q̄ açerca dos moços disiaõ naõ se siguir deshonrra aos parē tes nem menos prezo a hū moço quando fazem so domia cō Ele por que nō tē uirgī da de que perder E que a sodomia nō he pecdo. Responde mos lhes q̄ deos quando criou todas as cousas de quada huā dellas criou machos E semeas E Jsto naõ ꝑa outra cousa senō ꝑa acrecētar a hera çaõ E q̄ a qllē poēdo era contra a naturaleza E que as bestas nō o fazē nē deseJaõ fazer {{PAGE:4}} Do ano de 1556 E q̄ o homē que o faz e pror que besta E peca grauissimamte. Dixeraõ elles que se Deos criou todas as cousas ꝑa Multiplicar geraçaõ q̄ quando hū homē de huā molher nō pode auer filhos ꝑa os ter bem poderia tomar outra sem peccar. Respondiamoslhes que o homē com suas forças sos se deos naõ lhos dese naõ os teria E se Deos lhos naõ qr̄ dar a ynda Cōtome muitas molheres naõ tera filhos. Dixeraõ elles q̄ se ds̄ era miseri cordias por to nō daua fos a alguas̄ pesoas q̄ os deseJauaõ. Respondiamos lhes q̄ pa mostrar aos hom̄es como ha hū criador q̄ cria a gēte E que os homēs cōsuabforças não fazē os filhos porq̄ se conforme a seu a petito lhos dese, os homēs como impratos E desconhecidos uiriaõ a dizer q̄ nō auia criador Responderaõ q̄ tinha mos rezaõ. ¶ Vim eraõ outros q̄ dixerō se deos todas as cousas criou boas, lucifer spū mato E so berbo que peçou no paraiso, que mocriou senão Deos. Respondemos lhes quando ds̄ criou aos amJos criou os boōs E cō claro cto pera a partar de si todo o maõ, E hure uontade ꝑa escolhei facilmte o q̄ quise sem por lo se ds̄ os criara que nō poderão fazer mal naõ mereceriaõ poso jr premio de gloria a q̄l mto amjos mereceraõ Iusando desta liberdade E lucifer E os outros tambem pa escolher o bom E ter gloria foraõ criados Mas quiseraõ senaõ escolher asoberba E a maldade dizendo q̄ queriaõ ser tābem adorados como Deos. Elles asi mesmos se fizeraõ maos E nō porq̄ ds̄ os criase maõs. Dixeraõ tambem que se ds̄ _ criara o Jnferno pera ser castigado o demonio, o qual esta no çentro da terra como uem o demonio a este mundo atentar E empanar a gente? Respondemoslhes que deos criou o Jnferno ꝑa ser lugar de castiguo pera os demonios E quando uem a este mudo atentar a gente naõ uē a descansar, Mas o mesmo tormento que tem no Jnferno tras comsiguo quando uem ao mundo E por ser isto assi ꝓmitte ds̄ que uenha deste mundo pois sempre tras a mesma pena cōsiguo. Dixeraõ Elles porque Deos se he misericordioso E poderoso naõ os impide a q̄ naõ façaõ dano pois tanto mal se Elles porque Deos se he misericordioso E poderoso naõ os impide a q̄ naõ façaõ dano pois tanto mal se ser proueito a çēte porque o demonio porquanto procura ē este mudo trazer ē perigos a pente E depois de mortos de ualos ao Jnferno, seguese aos homēs būmedo E temor assi do Jnferno como dos peri puos deste mundo o qual lhes faz Gumilharaõ se E conheçēdo q̄ cō suas forças naõ podem fer saluos buscaõ meyos E procuraõ com humildade rogar ao uerdadeiro sancto q̄ os criou ꝑa q̄ a resgare E liure E assi rogado recebaõ graça de Deos neste mundo ꝑa ser liures do demonio, E ploria e ter na no outro: E se aqui naõ ouuese de monios que tentasem os bomēs naõ tendo medo a pedir iguos neste mundo nem ao Jnferno, todos seriaõ soberbos E yngratos sem querer roçar nē adorar aos q̄ os criou E naõ no adorando nē rogando naõ mereceriaõ a uerpro reçeber delle o premio dagloria e ter na E tābem Deos o faz por que he Justo E quer dar a cada hū o premio segundo suas obras não somte no outro mundo Mas ynda neste, para que seJa louuado dos homēs E dos amjos por quē elles he. porq̄ asi como o ouro sendo bom prouado no foguo pareçe mais fino assi o homē bom prouado ētentameoēs E aduer sidades mais he louuado E conhecido por bom dos homes̄ E dos amjos E mais Gloria Rōce dos sres porque se os homees nō fosem tentados do demonio naõ conheceriaõ as uertudes nem seria conhecidos os boos̄ entre os maõs. Dixeraõ elles se os demonios ynda que nō estem e mo Jnferno tem o mes mo tormento neste mūdo para que foi criado o Jnferno em o centro da trrā pera castigar os ho maos? Rꝭ. q̄ as almas dos sanctos E os amjos como uem a ds̄ donde quer que esteue templā todauia quis nosso sor que ouuese lugar de terminado pera que recibaõ palar daõ o he o paraiso / Assi mesmo os demonios E o mes̄ maõs onde quer que tiuerē com siguo a maldicaõ de ds̄ tem tormentos, Mas que como paraiso pera premio dos boos̄ criou o Jnferno ꝑa castiguo dos maõs. Dixeraõ que estando o demonio debaixo da terra no Jnferno & como E por que caminho uai E uem a este mundo? R. q̄ asi como as almas dos maõs quando morrē uaõ ao Jnferno. Assi o demonio uai Euē dela a este mundo E mais q̄ a aquoa cōter corpo tēpor onde uir de hū mōte alto ate o abismo: pa is se aguoa sendo cousa corporea naõ lhe faltaõ buracos pera manar porta terra porq̄ faltara ao demonio E alma q̄ nō tē corpo lugar pera yr E uir ao Jnferno? pergū tarão que pois os demonios do Jnferno uem ao mundo se as almas uinha tābē a este mūdo depois 157 {{PAGE:5}} Caças Caças Da Jndja Caças Da Jndja de ydas ao Jnferno? Acerca do qual com q̄ V. R. sabe) elles tem muitos errores e cirimonias: dizendo q̄ as almas uem caa cada sete dias comer E lhes guisaõ mui bem acomida E por Agosto quimze dias de cōta nuoo com mta festa lhes poẽ de comer sobre as sepulturas dizendo quē uem, pera os tirar destos erro res lhes respondemos que os fames̄ maos ultra de offender a ds̄ quando fazē os cōselhos do demonio fazē se seruos seus E porqto o demonio os tem debaixo de seu mandado E lhes quer mal Etē suas almas de todas cō tormentos e os Jnfernos. & vieraõ outros dizendo que se ds̄ he saluador E cria dor de todo o mundo como naõ ordenou que desde o começo fosse declarada E manifestada sua ley nestas ꝓtes em aguardar ate pora? Resp. q̄ a lei de Deos desde o começo dom̄u do tegora e todas partes fora declarada ē os entendimētos dos homes̄ E Aynda que hū homē se crie em hum mōte sem uer pēte conhecēdo bem o mal sabe que o q̄ não queria que outro lhe fizese fazelo a ou tro he peccado. E desta manra declaramoslhes os mandamtos E aquilo não foi necessario aprē delo de pregadores por que o criou lho ēsinou, pois o pro mandamto qualqr̄ homē q̄ tē entē dimento se cuidar niso sabera que ha criador que criou sua alma porque se o pai E mai cōsulas + forças fizemse os filhos ē os deseJando teriaõ. Mas muitos deseJaõ filhos E nō os tem E outros naõ os deseJaõ E tē muytos pois se elle naõ fizer a outro o q̄ naõ quer o lhe tuçaõ: E a dorar ao q̄ o criou aynda que naica ouça pregar a lei de ds̄ sera saluo Dixeraõ q̄ haymtos o saõ de taõ pouquo sabi que nō leuantaõ seu entendimento a isso nē sabe quem nos criou, E q̄ sera daqueles? Respōde moslhes que aquelles ynda que deponquo entendimento, se segundo aquilo pouquo o sabem usarem bem diso .s. tudo o q̄ sabem que bem ao lamcandoo, E se fizerem aquilo que he bom q̄ sos he misericordioso E oue todo Euendo elle que usaõ bem da glla praça Rda darlhes ha asentir em seu coraçaõ o q̄ ao defazer ꝑa saluar suas almas E que naõ acorempaõs nem pedras pois he cousa tão cōtra rezaõ mas que deseJē a dorar E a dorē a que le uerdadeiro sancto q̄ pode saluar a gente. E asi uiuendo leal E naturalmēte me diante a miā de Deos darlhes ha praça ꝑa cōsesaluara os ofecomdenaõ a culpa he toda lua porque asinte fazem cousas contra rezaõ tendo mto pro peccados adorando paos E pedras E o mēs sabendo que estes nō os criarō nem os podem saluar E não por falta da praça de Deos Depois uieraõ outros q̄ a doraõ a Xacā perguntandolhes cōꝑa Ro a dorauaõ responderaõ q̄ xaca sempre foi E sera desde o primeiro domundo ate o tpō lo naçeo de molher que uai agora ē 2500/ anos naçeo oito mil uezes / perguntamos lhes q̄ aquelas 8 lloo o uezes de Conaçeo E ꝑa q̄ naçeo E em quanto tpō naçeo responderaõ que nō sabiaõ mais que se naõ que xaca de pois q̄ naçeo homē de ydade de sete anos aleuantou huā mao ao çeo, E pos outra ē aterra e dixe Eu souso e oceo e em a terra E depois declarou mtas uidas de santos passados como a uida de Amida ꝑa q̄ os que a dorasem estes sanctos pdos se podessem saluar. fez libros tambem que o adorasem E de saluariaõ E depois ē idade de 49 anos cōtemplando dixe q̄ aqlle tpo plo e esteuera sem saber E por iso escreuera tantas cousas Mas q̄ entaõ soubese seria condenado porque elle ētoçes predo soubese desi o que era seu fim. E o que isto naõ soubese seria condenado por que elle ētoçes asi com cōtemplaçois o soubera: lergūtamos lhe bise Raca antes q̄ aquela ora q̄ com tēplando soube q̄ era seu fim uiuera muerto si se cōdenaraa? diserō que naõ porq̄ elle sempre foy sancto mas que ē sua uida fes aqueles liuros ꝑa que os depouco ētendimento naõ soubesem cōtemplar se podesem saluar a dorando o haes outros senetos. Perguntamoslhes q̄ todos os q̄ a dorassē a xaca E aos outros sanctos aynda o fossem diseretos se se saluariaõ Responderō q̄ si disemos lhes q̄ se asi era ꝑa q̄ disera xaca e idade de 49 anos q̄ nō soubera quādo decla rara aqueles liuros E que so aquele que cōtemplase seria saluo q̄ aquilo era mentira E q̄ se ele fora uerdadeiro sancto semprimeirio nē ē o fim naõ auia de ser mintira criador nē saluador do mundo nō a ymētira E porq̄ entences mintio claramte se uesermītira o q̄ dise de 7 anos .s. que estelle soo era em oceo E na terra E q̄ o cōsego a doraõ E fazē o q̄ lhes ēsinou {{PAGE:6}} Do ano De 1551 naõ podem ser saluos por ser tudo mentiraõ (Vieraõ tambem outros da ley de Amida E outros Phochexus aos quaes se lhes ꝓguntou muito de suas leys E ydolatras. Especialmte reprehendēdoos das cousas q̄ fazem E ficas tolices primei palmente aos padres q̄ fazem a presentar as molheres E leigos diante dos ydolos de pao Amida E as almas dos de sunctos dar de comer E tābē de seus pecados E de outras cousas mtas que seria mui grande prolixidade conta las. Muitas cousas dizem de nos os p.es desta terra E mtos dos seculares por causa da emueJado nos tempor lhes pesar de serem reprehē didos desens peccados e quiuē hus̄ dizē que o demonio ueyo E q̄ falou por hū ydolo dizendo q̄ nos era mosseus discipolos. Deziaõ tambem que em casa del Rey cayo hū rayo de foguo do çeo que uirā muitos E q̄ aquela uinha da parte do demonio por nossa causa. Outros dizem q̄ comemos homēs affrōtando nos muito cō isto. E tambem plā grādissima guerra que caase leuantou Aqual Ja) por ser El Rey morto) he apazigada como .V. R. sera emformado por cartas do p.e Cosmo de torres: la Bamos tantos periguos de morrermos q̄ foi claramte milagre q̄ fez nosso sor ē nos outros es capar porque ē espaço de oito dias esteue de dia E de noite aÇidade sempre dada a foguo E sague a nomais que auiua que uemçe E muitos matauaõ a outros ꝑa se uimgarē E outros ꝑa lhes roubar o q̄ tinhaõ. De manra que em todo este tpō sempre andauā abuscar nos ꝓa nos matarē hus̄ pola grade maa uontade que nos tem outros pa nos tomar o que tinha mos Depois de auer escondido noso fatinho mādou o p.e Antonio acasa da molher de Nactondono dizendolhe que nas acomselhase o q̄ fariamos Ella mandou dizer o fosemos loguo a sua casa E yndo nos polo caminho topamos muitos esquadroẽs de gente armados de ponto embramco E nos passando por entre elles diziaõ a estes de Chenge que matemolos por que por sua causa ha uindo tanto mal por q̄ elles diserō que os sanctos de paõ E de pedra no podiam saluar a gente nem taõ pouquo aßi mesmos. foy causa q̄ a pente comestas guerras queimaõ os mosteiros E tambem os sanctos. E elles disso a prouados por q̄ os queimaõ ꝓmittem esta guerra. E isto diziaõ porque com esta guerra mtos mosteiros foraõ queimados, muitos idolos E isto por auer perdido Ja toda esta Jēte ocredito que tinhaõ assi de ydolos como de feiticerias uendo como El Rey era taõ y dolatra o dado afeitecerias como .V. R. bem sabe E tudo naõ lhe aproueitou nada. De manra que aßi auendo passado por aquelle periguo chegamos a casa de Naetondono a molher do qual nos mandou cō hū seu capelaõ a hū mosteiro ao qual ella daua renda. dos padres del qual por serē grandes nuestros Ynimiguos naõ querião reçebernos dizendo que eramos de monios E que nō tinhaõ lugar ꝑa çēte taõ maa E que se nos declarauamos a lei de Deos que esta no çeo por que nō nos leuaua ē esta ue çecidade ao çeo aliurar daqueles periguos. Em fim por me do da srā ou roguos do capelaõ nos deixaraõ estar ē hū cantinho da JgreiJa passados dous dias E duas noites fomos ē companhya da sta ꝑa sua casa a qual nos deu em as espāldas de seus aposentos hū corredor hiuho por onde as molheres de sua casa passaõ as prinadas onde estiue moste q̄ se pacificou a guerra. De os sa be os pen̄gros q̄ passa mas dos quais nō darei a .V. R. larga cōta por não ser mais prolixo V.R. por Charidade me emcomēdaramto ē as oraçois̄ de meus ē xpō Jhū P.es Antonio Gomez Micer paulo, Mte Gpar Balthesar Gasuo, Dominguos Carnalho, Acolopz̄, Andre Carualho, E ao pe frco perez, E Jrmaõs Roque de Ouliueira, E João brabo ē Malaca E a todos os demais (Os nomes dos quaes aynda lo no seyso me nō esquecē por euitar pro lixidade naõ escreuo ꝑa o todos roguē ao sor por my pois tanto me he nēçessario aJudā do falar cousas taõ altas a hū que taõ ignorante he como elles bem sabe. Prazera a ds̄ nosso sor q̄ Elles uenhaõ caa ꝑa q̄ ꝓfectamte se o coupē em falar cousas taõ altas E dignas de serē declara das por homēs uertuosos E seruos de Jhū xpō feita ē Hamáguehi A xx de Outubro 1851 Seruo Jn vtil de V. R.cia cia cia Joaõ fernādez. 19 [translation] {{PAGE:1}} --- Your Excellency, I have transcribed Brother João Fernão de Japaõ's letter dated October 1551, which he wrote from the Kingdom of Japaõ, city of Hamangochi, to Goa addressed to Master Francisco. Cartas da India, 68 To Your Excellency, with gratitude and love in the name of Christ, may our souls always be blessed and amen. After Your Excellency departed, many penitents were made due to the actions of the Japanese, who were greatly affected. I then realized that Your Excellency had departed and that there were so many that it was difficult to leave the house until nightfall, all thinking that with the grace and favour of the Holy Spirit, we would be comforted. To these questions, I replied with the assistance of Father Cosmo de Torres, serving as interpreter, and because the father instructed me to always write in the Japanese language whatever they asked and respond accordingly. I will give an account of the matters I have written to Your Excellency. Many priests and laypeople were present to whom we explained what was to be done, but they laughed and refused to believe that there were saints, thus not seeking their path since nothing had been achieved. We asked them many questions to make them understand that the principle, which is the first of all things, is what they had previously said, from which all things proceed, whether human, animal, plant, etc. Each created thing has within it this primordial principle, and when a human or animal dies, it returns to earth and its elements, just as it was before. The principle says that it is neither good nor bad, nor does it have glory or pain; finally, it is not for us to decide whether there is any difference between humans and animals. They responded that at birth and death, they were like others, although in part they were happier animals because they lived without fatigue, worry, and sadness, and without the cares with which humans live. We asked them what distinguished humans from animals in having sadness and worries, and they responded that just as there are many kinds of animals different from each other, so too was the human different. We told them that even though there were many little creatures and animals different from each other, they were all small and did not know well or ill in the same way. But that the human was very different from all other animals and singular. They responded that even if this were so, the human was very different from all other animals and singular. They responded that even if this were so, it was of no importance whether born and placed among animals far from the crowd and without using physical strength, he alone spoke and knew what was good and bad, and acted against reason, feeling remorse for it. They asked what that was for which they felt that remorse, and we said that because that human had within himself that primordial principle, for this reason, he had these concerns and remorse. They said that the principle they referred to was not good nor bad, nor did it live or die. We said to them that there is a man who lives well and never dies, one who lives his life according to reason without remorse and with consolation, and another who lives always with a simple and clear heart, when he dies, he does so with some remorse and with consolation, which is a clear sign that it cannot end badly. They said that there is a man who lives well and never dies, one who lives his life according to reason without remorse and with consolation, and another who lives always with a simple and clear heart, when he dies, he does so with some remorse and with consolation. But that after death, one cannot understand or comprehend what will happen to us or others. We said that there is a man who lives well and never dies, one who lives his life according to reason without remorse and with consolation, and another who lives always with a simple and clear heart, when he dies, he does so with some remorse and with consolation. But that after death, one cannot understand or comprehend what will happen to us or others. We said that there is a man who lives well and never dies, one who lives his life according to reason without remorse and with consolation, and another who lives always with a simple and clear heart, when he dies, he does so with some remorse and with consolation. We said that the soul, as much in this life as in the next, knows good and evil. And if the soul, knowing the good, uses it well on the path of holiness, and when separated from the body, returns to the true God who created it. But the soul, when determined to do things contrary to reason and apart from the holy path, and separating from it, reaches evil where she herself makes herself bad. Thus, when formed, she cannot be far from the holy place. {{PAGE:2}} HAMAGUCHI [UNCLEAR] [ILLEGIBLE] GOA [UNCLEAR] [ILLEGIBLE] {{PAGE:3}} --- Letters from India Mentions in Vehelzendo as well as men, animals, and also the physical composition of human bodies through the elements, with the old forces, health, and the five lords diminishing. The soul, on the other hand, remains, even if the senses diminish, the soul would also diminish. However, since the soul does not die when the old dies, even though the senses diminish, the soul would still diminish. However, understanding good and evil, young men consult with their advisors. They will respond that when the soul diminishes due to the loss of memory, which is a power of the soul, the soul diminishes. We tell them that the loss of memory is not a lack of the soul, but a lack of bodily faculties. And the soul does not leave the person; however, when all bodily powers are lacking, the person neither speaks nor remembers nor knows anything. When all bodily powers are lacking, the person cries out and uses reason by relying on the body, speaking. They will say that there is no God because everything naturally exists without a beginning in the world and without a starting point. We would respond that one cannot live if there is no other where to live, and that the sun and its rays, although living things, cannot live of themselves, as they are moved from place to place by something else? To this, they did not know how to respond, so we asked them where God was? We replied that God is above all that He has created, higher than all creation, governing and ordering all things, and nothing can be done or undone without His will. They asked what thing is it? We told them that Lucifer and many other angels were expelled from paradise for being proud and wanting to be equal to the Creator. They asked why the demon, as an agent, does evil and causes harm? We replied that it is because as a created agent, he lost his freedom and strives to maintain his loss. They said that if God is merciful and created the senses for glory, why does He allow the demon to do such harm to them? We replied that the demon does not have more power against humans than to confuse their memories, and that humans have free will and moral liberty to act as they wish, and they must bear the blame when they do wrong knowing that they act against reason and will receive punishment for it. They said that if God mercifully created humans to be good and to give them glory, why did He create them in such a way that they always do evil and desire harm? We replied that God created all things good and created humans good, clearly intending that they might commit evil and do the opposite of what they understand with their reason and understanding of God. They said that if God is merciful and gave us glory, why make the path to Him difficult because we always reject with our flesh and appetites the things of virtue and the path of God? We replied that the things of virtue and the path of God are very easy for God to give, and that if the commandments are too elevated, it might be said that He inclined towards eating, sleeping, and resting. God does not command us to do so except in times of hunger, and He does not perform miracles to harm those who created and redeemed Him, and He will save us and our neighbor without difficulty. They said that it is not hard, if one cannot avoid doing acts of lust, God does not compel a man to be a virgin, but if he wants to take another woman, the anger of the other and his enemies will seek him out, thus seeking more trouble for himself and others. They said that a married woman taken by another man will be a sin, but with a single woman, it will not be a sin. We replied that if a man has many wives, clerics, women, and children live in peace, and it is natural for us not to do to others what we do not want done to us. Thus, when my wife is taken by another man, it would weigh heavily on me. Similarly, when I take another woman, I do what I do not want done to me. Moreover, every woman, whether she has a husband or not, still desires her relatives or parents, and thus when another relative or parent comes to her, I receive her with open arms. So when I take the single woman, I receive her with the same respect as her relatives. They said that regarding women, it is like with other matters, but regarding young men, they said there is no dishonor to the parents, nor less respect for a young man when he performs sodomy because he does not lose anything, and sodomy is not a sin. --- Note: The original text contains several archaic spellings and non-standard characters, which have been preserved to maintain historical authenticity. {{PAGE:4}} From the year 1556 And those who make such claims and argue that when God created all things, He intended for multiplication and generation, stating that when there was no man for a woman to have children, he could take another without sinning, we replied that a man, through his own means, would not have children if God did not desire it; and even if God did not grant them, a man with many women might still fail to have children. They argued that if God gave mercy to some individuals who desired it. We responded that to show men how their Creator creates life, and that men cannot produce offspring merely by their own will, as they would otherwise claim there is no Creator, they would say that one must pray. Others argued that if God created everything good, Lucifer fell and the word that he requested in paradise, which could only be God, then why did God create evil? We replied that when God created the good, He also created the evil, clearly intending for all to choose freely what they wished without needing to be forced to do good. If God had not given them free will and Lucifer and others chose pride and wickedness, saying they wanted to be worshipped like God, they themselves would have become evil. They also argued that if God created Hell to punish the devil, who is at the center of the earth, how could the devil act against humanity and corrupt the world? We replied that God created Hell as a place of punishment for the devil, and when the devil acts against humanity, he does not find rest, but the same torment follows him when he comes to this world. Thus, it is fitting that he brings the same punishment with him. They asked why, if God is merciful and powerful, He does not prevent evil, since so much harm is done. We replied that God allows evil because it serves a purpose; the devil seeks to bring danger and peril to humanity, and after death, those who have wronged him go to Hell, causing fear and trembling among men, both of Hell and the perils of this world, which makes them humble and seek the true Saint who created them for deliverance and freedom. In this way, they receive grace from God in this world, freeing them from the devil, glory, and eternal life. If here on Earth, no one tried to tempt the righteous without fear, all would be proud and ungrateful, unwilling to worship those who created them. Without worship and prayer, they would not deserve the reward of glory. God does this because He is just and wants to give each person a reward according to their deeds, not only in the next world, but also in this one, so that He may be praised by men and angels. Just as gold, when tested by fire, appears purer, a good man, when tested thoroughly, is more praised and known as good by men and angels, and gains greater glory. Because if men were not tempted by the devil, they would not know virtue and would not be known among the wicked. They argued that if demons, even though they are in Hell, suffer the same torment in this world, why was Hell created in the center of the earth to punish men? We replied that the souls of the saints and angels, wherever they are, still desire a place of completion where they can receive praise, which is paradise. Similarly, the demons and their evil souls, wherever they are, continue to experience the torment of God, but God created Hell as a reward for the good and a punishment for the wicked. They asked, if the devil comes from Hell to this world, how does he travel without a body, and why doesn't water, being a corporeal thing, lack holes to flow to the earth, as the devil's soul lacks a body to travel to Hell? {{PAGE:5}} Cannibalism Cannibalism of the Indias Cannibalism of the Indias Of going to Hell? About which, as Your Royal Highness knows, they have many errors and rituals: saying that souls eat once every seven days and are well fed. In August, they feast for fifteen days, placing food on graves, saying that they come to take them out of these errors. We respond that these hands exceed their bounds when they follow the devil's advice and become his servants, because the devil has them under his command and wants harm for their souls, and for all the torments of Hell. Others say that if God is the Saviour and Creator of the world, why was His law not declared from the beginning in these times? Response: The law of God from the beginning until now and everywhere was declared, and human interpretations. Even though some humans create a multitude without truly knowing the evil they do not want others to do to them; they commit sin. Thus, they declare to them the commands in this manner, and there was no need for preachers to proclaim them since He who created them taught them. Any person who understands this would know that there is a creator who created their soul, because if the father and mother exerted their strength to have children, desiring to have them would have been possible. But many desire children and do not have them, and others do not desire them. Therefore, if he does not do to another what he does not want done to him, he commits sin. And even if one does not listen to the law of God and feels sorrow, he will still be saved. They will say that there are many who are so ignorant that they cannot raise their understanding to this. And who created us? Who will we be? We respond to them that those, even though they lack understanding, can still use what they know well for good. If they do what is good, God, who is merciful, will grant them forgiveness in their hearts, allowing their souls to be saved and not be burdened with stones, for it is against reason but desired by the true saint who can save the people. Living faithfully and naturally before God, giving Him what is due, the guilt is all theirs because they do evil things against reason, having many sins, worshipping idols and stones, knowing that neither these nor God's grace can save them. Afterwards, others asked Xacá what he did to be saved. He responded that Xacá has always been and will be from the first world until the time of the woman's creation, which is now 2500 years ago, and eight thousand times that amount of years ago. We asked them how many times Xacá was created and when he was created, and they replied that they did not know more than that after he was created, a child of seven years old raised his hand to the sky, then lowered it and said, "I am the sea and the earth." After declaring many lives of saints, including the life of Amitabha, he made books for them to worship and be saved. At the age of forty-nine, he contemplated and said, "That time passed and he remained unaware," and for this wrote so much. But then it became known that he would be condemned because he did not know what his end was. And if this had not been known, he would have been condemned for contemplating as he did. Preaching to him, we said, "Begone," before he knew that it was his end, would he have died if he had been condemned? He would not, because he was always holy, but rather because during his lifetime, he wrote those books that the little understanding could not contemplate whether salvation could be achieved by worshipping them. We asked them if all those who worshipped Xacá and other saints would be saved. They responded that yes, if we say that as he said at forty-nine, he did not know when he declared those books, and only he who contemplated would be saved, as it was a lie, and if he were truly a saint, he would have never said such a thing at seven years old, that he was in the sea and on the earth, and that he sought salvation and did what was commanded to him. {{PAGE:6}} From the year 1551, these cannot be trusted as truthful accounts, being full of falsehoods (Others also came under the law of Amida, and others were questioned extensively about their laws and idolatries. Especially criticized were the things they did and the foolishness they showed when presenting women and laypeople before the idols of bread, Amida, and the souls of saints, giving them food and absolution for their sins, and other numerous matters that would be too lengthy to recount. Much was said by the priests of this land and many seculars due to their zeal, and it weighed heavily on them to be criticized for their sins. Some even claimed that the devil spoke through the idol, saying that we were his disciples. They also stated that lightning struck the palace of the king, which many saw, and that this came from the devil because of our actions. Others claimed that they ate human flesh, causing great alarm. And there was also a major war that arose because the king had died, which was later pacified as Your Excellency will be informed by Father Cosme de Torres in letters: We faced so many dangers of death that it was a clear miracle that we and others survived, as we were constantly burning day and night, and many were killed or robbed. In this time, we always sought to kill us, primarily out of their desire to take what we had. After hiding our small boat, Father Antonio went to the house of Nactondono's wife, telling her to advise us on what we would do. She sent word that we should come to her house, and on our way, we encountered many groups of armed people. As we passed between them, they told those from Chenge to kill us, saying that much harm had come because of us, and they claimed that the saints made of bread and stone could not protect people, let alone themselves. This was the cause of the wars that burned monasteries and the saints. And they blamed this war on the burning of these things. They said this because many monasteries were burned, along with many idols, all of which, as Your Excellency well knows, the king took as idols and sorcery, but nothing came of it. Thus, after passing through that danger, we reached Nactondono's house, where his wife sent us to her chapel and then to the monastery to which she paid rent. The monks, however, did not want to receive us, saying that we were enemies and that they did not have space for us. They also said that if we declared ourselves to be of God's law, which was written in the heavens, they would not allow us to remain in that city to avoid those dangers. Finally, with the help of the chapel's authorities, we were allowed to stay in a corner of the church for two days and two nights. Then, we joined the company of Saint's house, where she gave us access to the corridor behind her chambers, through which the women of her household passed, and the peace was restored. I do not know the details of these troubles in greater detail due to the lack of space, but I pray to our Lord that they may cease and that they may speak more wisely and appropriately about such high matters, worthy of being declared by virtuous servants of God, having been made in Hamaguehi. Done on the 18th of October 1851, Your Excellency's humble servant, João Fernández.
fulltext_transcription	{{PAGE:1}} Treslado de Sua carta do Jrmão Joaõ fernão de Japaõ da Outubro do ano de 1551 que escreue do Reino de Japaõ da Cidade de Hamangochi a Goa ao pe Mestre Fran.co Cartas Da India 68 Ao Graça Bospū sancto E amor de xpō mosso sor more sempre e Jnossas almas Amen. Depois q̄ V. R. de cast se partio ouue muitos peneros de perpuntas que fezeraõ os Japoes̄, os quaes uierō mui alterados, depois q̄ uirō terminassē uirō que V. R. era partido E eraõ tantos que se ēchia a casa desda menhaã ate a noite cuidando q̄ nō ficaua caa quē com agraça E fauor do spū sancto os comfūdisse. As quaes ꝑguntas respondeo o p.e Cosmo de torres seruindo eu de tim gua E porque o padre me mandou que sempre escreua em limguoa de Japaõ o q̄ ꝓpuntarem E se responder daque Las cousas que tenho escritas darei aqui conta a VR. Pra mente uieraõ muitos padres E leigos hé xus aos quais ꝓgūtamos que faziaõ ꝑa se fazerē sanctos elles ridose respōderō que nō auia sanctos polo que nō auia mester buscar seu caminho por q̄ o q̄ te nada fora feito não podia de xar dese conuerter em nada. Perguntamosses muitas cousas pera lhes dar a entender que a y hū prīcipio o qual da primeiro a todas as cousas o que elles cōcederō q̄ auia diziendo que este hū primeiro do qual proçedem todas as cousas assi homeẽs como bestas plantas Ett. E cada cousa criada tem em si a quelle primeirio E quando morre o homē ou besta conuertese e Rosquatro e lementos em que era dantes E este primeipio tornāem o que he. O Colprici pio dizē q̄ nō he bom nem mao nē tem ploria nē pena nē morrenem uiue, finalmente que he hū não ser leroūta mossses se auia alguā differemça entre os homes̄ E as bestas: Responderaõ q̄ no nasçer e morrer y punes eraõ hūs com os outros aynda que em parte eraõ as bestas mais felices porque em uiuer aiuiaõ sem fadiga E trebulaçaõ E sem tristeza E sinalmente sem os outros mais cuidados con que o homē uiue. Perguntamoslhes que era aquilo em que o homem se differenciaua das bestas em ter tristeza, cuidadas E responderão que asi como ania muytos generos de animais entre si differentes em as condiçois̄, ASSy tambem era differēte o homē Dixemos lhes q̄ inda que auia muitos bichinhos E animaes entre si differentes e moçorporal todauia assigrādes E peque nos em quanto naõ sabem bem nem mal saõ de huā mesma maneira E condição Mas que todauia o homē e aquilo era muy differente de todos os outros animaes y mui singular. Responderão q̄ ynda q̄ isto seja assy que todauia era muy differente de todos os outros animaes y mui singular. Responderão q̄ ynda q̄ isto seja assy que todauia hū minino despris de nasçido ynda que o ponhaõ entre as bestas longe do pouoado E sem uer pēte como tē forçaõ corporaes, Elle por si fala E sabe o bom E o mao E se faz cousa contra a rezaõ tē remordimēto E que a quilo cō que sentiaõ aquelle remordimento, que dixesem que cousa era Responderaõ q̄ porque aquelle homē tinha ē si a quelle primeirio por esso tinha estes cuydados E remordimentos no qual primeipio elles dizē que nō era cousa boa nē maa nē uiuia nē morria, Dixemos lhe que aquelle que nō uiuē nem morrè nē sentem como podem sabr boa nē maa nē uiuia nē morria, Dixemos lhe que aquelle que nō uiuē nem morrè nē sentem como podem sabr Mas que em auida nō se pode com o entendimento appresender nē entender o q̄ depois da morte se fara de nos ou tros. Dixemos lhes que hū homē que uiue bem nūca morremal ./. o que em sua uida faz todas as cousas segūdo arezaõ uiue sem remor dimento E com comsolaçaõ E o homē que uiue sempre cō coraçaõ singelo E claro quando morresem algū remordimento e com comsolaçaõ morre, A qual cousa he mui claro sinal que naõ pode acabar mal. Dixeraõ q̄ tinha mos rezaõ / E o fereceraõ se outros que dixeraõ que os homēs paruos por cuidarē e agloria e no Jnferno tem remordimentos E cuidados mas se fossem sabios aynda que fizesem prandissimos peccados nenhuā cousa lhes daria disso por que quando o homē morre lança deste estas paxoes e corporaes E asi como os quatro e lementos se resoluem no que eram assi a alma se torna no que era dantes que animasse a qle corpo. De mosthea entender por muytas razões que ainda q̄ o corpo quisesse quando o homem peca se a alma não o derminasse não o poderia fazer aquelle peccado o qual elles não puderão negar, soposto isto lles dixemos que a alma p̄ quanto na seeo para yr por el camino sancto conhece o bem E mal. E se ella assi como sabe o bem com al usa bem delle caminhando p̄o o acaminho santo, E quanto se dispidir do corpo tornara ao uerdadeyro Deos que sa criou. Porem a alma quando determina de fazer cousas con tra a razõio deinta de Rocaminho sãcto, E apartandose delle se chega a o mal aonde ella mesma. se faz maL. se faz mal. E assi estando feyta maa quando saye do corpo naõ pode estar apar do lugar sācto, o q̄ 68 {{PAGE:2}} HAMAGUCHI [UNCLEAR] [ILLEGIBLE] GOA [UNCLEAR] [ILLEGIBLE] {{PAGE:3}} Cartas da Jndia mentos em uelhescendo se de menöyem assi como eruas, E paos, E animais, E costitambem os homēs corporalmte p̄ serē por alte compostos dos elementos sendo ia uelhos as forças, E saude, E os cinquo senhors seuā minguando. Porē tē alma E se ella iuntamte com o corpo se ouuesse de desfazer como minguão os sentidos corporais, minguaria ella po mas p̄ quanto a alma não morre quando o uelho, ainda que os sentidos corporais, minguaria ella po Porem entences conhecendo o bem E o mal da conselha os mancebos. Responderão q̄ tambem ao uilho selhe mingua a alma p̄ que tambem a falta da memoria, p̄ q̄ he huā potentia della. Dixemos lhes q̄ se lhe mingua a alma p̄ que tambem a falta da memoria, p̄ q̄ he huā potentia della. Dixemos lhes q̄ a falta da memoria naõ he p̄ falta da alma, porem he p̄ falta dos instrutos corporales. E a alma não se ao homem, porem p̄ quanto lhe faltaõ todas as forças corporais, nē fala, nē se lembra, nem sabe nada, ao homem, porem p̄ quanto lhe faltaõ todas as forças corporais, nē fala, nē se lembra, nem sabe nada, forças corporais logo grita E usa de razão seruindosse do corpo, E falando. Dixerão que não auia Deos p̄q̄ todas as cousas naturalmēte eraõ sem auer primeipio no mundo nē quē o começase. Respondiamos lhes que quēnaõ uiue nō se pode menear se algū outro onde me nea E que o sol E a sua naõ sendo cousas q̄ uiuaõ Ellas de si nō se podem me near pois quē as maneou E menea de huā parte pera a outra? A Jsto naõ souberaõ responder perguntarō outros que onde estaua Deos? Respondemos q̄ deos esta em cima de tudo o que criou sendo mais alto E todo o criado E da i gouerna E da sera todas as cousas E nenhuā cousa se pode fazer nē desfazer sem sua uontade. Pergūtarō o demo nio q̄ cousa he? Dixemos lhes que Lucifel E outros muitos amJos foraõ samcados do paraiso por serē soberbos E quererē se ygualar com o criador Perguntarō por que tenta E faz mal o demonio agente? Respondemos q̄ por ser agente criada ꝑa aljloria que elle por sua soberda perdeo E temlhe emueJa E trabalha de os e panar ꝑa o aperdaõ. Diseraõ que se deos he misericordioso E criou a sente ꝑa a Gloria como deixa ao demonio fa zerlhes tāto mal. Respondemos que o demonio naõ tem mais poder contra o homē que somte trazerlhe a memoria cōfuçamal E que os homēs tē dobem E mal Eliberdade ꝑa fazerē ao quiserē E q̄ aculpa he sua quando fazē mal sabendo elles que uaõ contra a rezaõ E lhes ha deuir mal por isso. Dixerōtes q̄ se Deos por mia criou as homēs ꝑa serē boōs E ꝑa lhes dar a Gloria que pera q̄ os criou de tal manra que sempre fazem E deseJaõ mal. Respondemos que deos todas as cousas criou boas E ao homē criou bom E cō claro cto ꝑa lamçar as cousas maas E apartatas desi porē que os homēs quando fazem mal Elles mesmos, se fazem maos fazendo ao reues do que entendem com o entendimēto E rezaõ q̄ de Deos Pptera Dixera Elles q̄ se deos he misericordioso E nos criousa a Glā ꝑa que nos pos taõ dificil o caminho ꝑa vy a Ella porque sempre repugnhamos cōnosa carne E apetitos as cousas da uertude E do caminho Deos mā da cōfacamos ꝑa yr aljlā. Respondemos que deos todas as cousas da uertude E do caminho Deos mā mui faciles lhes saõ os mādamētos de Deos E que se os mādamtos cūprē mais alçoremte uiuira pa q̄ se diz que he inclinado a comer E dormir E repousar Deos não lhe māda q̄ em ate de fome nē q̄ faça milagres fenō q̄ a dore a quem o criou E redimio E o ha de saluar E a me aseu proximo cō naõ he trabalhoso, se diz que nō pode deixar de fazer cousas de luxuria Deos naõ obriga a o seJa uirgē senō que tenha huā molher E cūpra sua uōtade Mas q̄ se ele quer tomar molher alhea o ma rido da outra o querera matar E tera ynimiguos E asi busca desgostos ꝑa si mesmo mais q̄ a petitos E asi dos outros mādamentos Dixeraõ elles q̄ a molher alhea que tem marido tomala sera pedo Mas q̄ cō a molher solteira no sera pecçdo. Responde mosthes q̄ se hū homē tem mtas molheres nūci uiueem paz clericas mugeres nilos hijos E mais que naturalmte somos obrigados a naõ fazer a outrē o q̄ nō queria mos que nos fizesem E asi como a mim e pesaria quando he minha molher tomase outro homē. Assi tambem quando en tomo outra molher faço o que naõ quero que me façaõ E mais q̄ toda molher aynda que nō tenha marado sem pretē Jrmaõs ou parentes E assi quando outro cōminha Jrmaā ou parenta a dultera en recebo a fronta ASSi quādo eu tomo a qlla solteira a fronto seus parentes. Dixeraõ elles que acerca das molheres assiseria como nos outros lhes deziamos Mas q̄ açerca dos moços disiaõ naõ se siguir deshonrra aos parē tes nem menos prezo a hū moço quando fazem so domia cō Ele por que nō tē uirgī da de que perder E que a sodomia nō he pecdo. Responde mos lhes q̄ deos quando criou todas as cousas de quada huā dellas criou machos E semeas E Jsto naõ ꝑa outra cousa senō ꝑa acrecētar a hera çaõ E q̄ a qllē poēdo era contra a naturaleza E que as bestas nō o fazē nē deseJaõ fazer {{PAGE:4}} Do ano de 1556 E q̄ o homē que o faz e pror que besta E peca grauissimamte. Dixeraõ elles que se Deos criou todas as cousas ꝑa Multiplicar geraçaõ q̄ quando hū homē de huā molher nō pode auer filhos ꝑa os ter bem poderia tomar outra sem peccar. Respondiamoslhes que o homē com suas forças sos se deos naõ lhos dese naõ os teria E se Deos lhos naõ qr̄ dar a ynda Cōtome muitas molheres naõ tera filhos. Dixeraõ elles q̄ se ds̄ era miseri cordias por to nō daua fos a alguas̄ pesoas q̄ os deseJauaõ. Respondiamos lhes q̄ pa mostrar aos hom̄es como ha hū criador q̄ cria a gēte E que os homēs cōsuabforças não fazē os filhos porq̄ se conforme a seu a petito lhos dese, os homēs como impratos E desconhecidos uiriaõ a dizer q̄ nō auia criador Responderaõ q̄ tinha mos rezaõ. ¶ Vim eraõ outros q̄ dixerō se deos todas as cousas criou boas, lucifer spū mato E so berbo que peçou no paraiso, que mocriou senão Deos. Respondemos lhes quando ds̄ criou aos amJos criou os boōs E cō claro cto pera a partar de si todo o maõ, E hure uontade ꝑa escolhei facilmte o q̄ quise sem por lo se ds̄ os criara que nō poderão fazer mal naõ mereceriaõ poso jr premio de gloria a q̄l mto amjos mereceraõ Iusando desta liberdade E lucifer E os outros tambem pa escolher o bom E ter gloria foraõ criados Mas quiseraõ senaõ escolher asoberba E a maldade dizendo q̄ queriaõ ser tābem adorados como Deos. Elles asi mesmos se fizeraõ maos E nō porq̄ ds̄ os criase maõs. Dixeraõ tambem que se ds̄ _ criara o Jnferno pera ser castigado o demonio, o qual esta no çentro da terra como uem o demonio a este mundo atentar E empanar a gente? Respondemoslhes que deos criou o Jnferno ꝑa ser lugar de castiguo pera os demonios E quando uem a este mudo atentar a gente naõ uē a descansar, Mas o mesmo tormento que tem no Jnferno tras comsiguo quando uem ao mundo E por ser isto assi ꝓmitte ds̄ que uenha deste mundo pois sempre tras a mesma pena cōsiguo. Dixeraõ Elles porque Deos se he misericordioso E poderoso naõ os impide a q̄ naõ façaõ dano pois tanto mal se Elles porque Deos se he misericordioso E poderoso naõ os impide a q̄ naõ façaõ dano pois tanto mal se ser proueito a çēte porque o demonio porquanto procura ē este mudo trazer ē perigos a pente E depois de mortos de ualos ao Jnferno, seguese aos homēs būmedo E temor assi do Jnferno como dos peri puos deste mundo o qual lhes faz Gumilharaõ se E conheçēdo q̄ cō suas forças naõ podem fer saluos buscaõ meyos E procuraõ com humildade rogar ao uerdadeiro sancto q̄ os criou ꝑa q̄ a resgare E liure E assi rogado recebaõ graça de Deos neste mundo ꝑa ser liures do demonio, E ploria e ter na no outro: E se aqui naõ ouuese de monios que tentasem os bomēs naõ tendo medo a pedir iguos neste mundo nem ao Jnferno, todos seriaõ soberbos E yngratos sem querer roçar nē adorar aos q̄ os criou E naõ no adorando nē rogando naõ mereceriaõ a uerpro reçeber delle o premio dagloria e ter na E tābem Deos o faz por que he Justo E quer dar a cada hū o premio segundo suas obras não somte no outro mundo Mas ynda neste, para que seJa louuado dos homēs E dos amjos por quē elles he. porq̄ asi como o ouro sendo bom prouado no foguo pareçe mais fino assi o homē bom prouado ētentameoēs E aduer sidades mais he louuado E conhecido por bom dos homes̄ E dos amjos E mais Gloria Rōce dos sres porque se os homees nō fosem tentados do demonio naõ conheceriaõ as uertudes nem seria conhecidos os boos̄ entre os maõs. Dixeraõ elles se os demonios ynda que nō estem e mo Jnferno tem o mes mo tormento neste mūdo para que foi criado o Jnferno em o centro da trrā pera castigar os ho maos? Rꝭ. q̄ as almas dos sanctos E os amjos como uem a ds̄ donde quer que esteue templā todauia quis nosso sor que ouuese lugar de terminado pera que recibaõ palar daõ o he o paraiso / Assi mesmo os demonios E o mes̄ maõs onde quer que tiuerē com siguo a maldicaõ de ds̄ tem tormentos, Mas que como paraiso pera premio dos boos̄ criou o Jnferno ꝑa castiguo dos maõs. Dixeraõ que estando o demonio debaixo da terra no Jnferno & como E por que caminho uai E uem a este mundo? R. q̄ asi como as almas dos maõs quando morrē uaõ ao Jnferno. Assi o demonio uai Euē dela a este mundo E mais q̄ a aquoa cōter corpo tēpor onde uir de hū mōte alto ate o abismo: pa is se aguoa sendo cousa corporea naõ lhe faltaõ buracos pera manar porta terra porq̄ faltara ao demonio E alma q̄ nō tē corpo lugar pera yr E uir ao Jnferno? pergū tarão que pois os demonios do Jnferno uem ao mundo se as almas uinha tābē a este mūdo depois 157 {{PAGE:5}} Caças Caças Da Jndja Caças Da Jndja de ydas ao Jnferno? Acerca do qual com q̄ V. R. sabe) elles tem muitos errores e cirimonias: dizendo q̄ as almas uem caa cada sete dias comer E lhes guisaõ mui bem acomida E por Agosto quimze dias de cōta nuoo com mta festa lhes poẽ de comer sobre as sepulturas dizendo quē uem, pera os tirar destos erro res lhes respondemos que os fames̄ maos ultra de offender a ds̄ quando fazē os cōselhos do demonio fazē se seruos seus E porqto o demonio os tem debaixo de seu mandado E lhes quer mal Etē suas almas de todas cō tormentos e os Jnfernos. & vieraõ outros dizendo que se ds̄ he saluador E cria dor de todo o mundo como naõ ordenou que desde o começo fosse declarada E manifestada sua ley nestas ꝓtes em aguardar ate pora? Resp. q̄ a lei de Deos desde o começo dom̄u do tegora e todas partes fora declarada ē os entendimētos dos homes̄ E Aynda que hū homē se crie em hum mōte sem uer pēte conhecēdo bem o mal sabe que o q̄ não queria que outro lhe fizese fazelo a ou tro he peccado. E desta manra declaramoslhes os mandamtos E aquilo não foi necessario aprē delo de pregadores por que o criou lho ēsinou, pois o pro mandamto qualqr̄ homē q̄ tē entē dimento se cuidar niso sabera que ha criador que criou sua alma porque se o pai E mai cōsulas + forças fizemse os filhos ē os deseJando teriaõ. Mas muitos deseJaõ filhos E nō os tem E outros naõ os deseJaõ E tē muytos pois se elle naõ fizer a outro o q̄ naõ quer o lhe tuçaõ: E a dorar ao q̄ o criou aynda que naica ouça pregar a lei de ds̄ sera saluo Dixeraõ q̄ haymtos o saõ de taõ pouquo sabi que nō leuantaõ seu entendimento a isso nē sabe quem nos criou, E q̄ sera daqueles? Respōde moslhes que aquelles ynda que deponquo entendimento, se segundo aquilo pouquo o sabem usarem bem diso .s. tudo o q̄ sabem que bem ao lamcandoo, E se fizerem aquilo que he bom q̄ sos he misericordioso E oue todo Euendo elle que usaõ bem da glla praça Rda darlhes ha asentir em seu coraçaõ o q̄ ao defazer ꝑa saluar suas almas E que naõ acorempaõs nem pedras pois he cousa tão cōtra rezaõ mas que deseJē a dorar E a dorē a que le uerdadeiro sancto q̄ pode saluar a gente. E asi uiuendo leal E naturalmēte me diante a miā de Deos darlhes ha praça ꝑa cōsesaluara os ofecomdenaõ a culpa he toda lua porque asinte fazem cousas contra rezaõ tendo mto pro peccados adorando paos E pedras E o mēs sabendo que estes nō os criarō nem os podem saluar E não por falta da praça de Deos Depois uieraõ outros q̄ a doraõ a Xacā perguntandolhes cōꝑa Ro a dorauaõ responderaõ q̄ xaca sempre foi E sera desde o primeiro domundo ate o tpō lo naçeo de molher que uai agora ē 2500/ anos naçeo oito mil uezes / perguntamos lhes q̄ aquelas 8 lloo o uezes de Conaçeo E ꝑa q̄ naçeo E em quanto tpō naçeo responderaõ que nō sabiaõ mais que se naõ que xaca de pois q̄ naçeo homē de ydade de sete anos aleuantou huā mao ao çeo, E pos outra ē aterra e dixe Eu souso e oceo e em a terra E depois declarou mtas uidas de santos passados como a uida de Amida ꝑa q̄ os que a dorasem estes sanctos pdos se podessem saluar. fez libros tambem que o adorasem E de saluariaõ E depois ē idade de 49 anos cōtemplando dixe q̄ aqlle tpo plo e esteuera sem saber E por iso escreuera tantas cousas Mas q̄ entaõ soubese seria condenado porque elle ētoçes predo soubese desi o que era seu fim. E o que isto naõ soubese seria condenado por que elle ētoçes asi com cōtemplaçois o soubera: lergūtamos lhe bise Raca antes q̄ aquela ora q̄ com tēplando soube q̄ era seu fim uiuera muerto si se cōdenaraa? diserō que naõ porq̄ elle sempre foy sancto mas que ē sua uida fes aqueles liuros ꝑa que os depouco ētendimento naõ soubesem cōtemplar se podesem saluar a dorando o haes outros senetos. Perguntamoslhes q̄ todos os q̄ a dorassē a xaca E aos outros sanctos aynda o fossem diseretos se se saluariaõ Responderō q̄ si disemos lhes q̄ se asi era ꝑa q̄ disera xaca e idade de 49 anos q̄ nō soubera quādo decla rara aqueles liuros E que so aquele que cōtemplase seria saluo q̄ aquilo era mentira E q̄ se ele fora uerdadeiro sancto semprimeirio nē ē o fim naõ auia de ser mintira criador nē saluador do mundo nō a ymētira E porq̄ entences mintio claramte se uesermītira o q̄ dise de 7 anos .s. que estelle soo era em oceo E na terra E q̄ o cōsego a doraõ E fazē o q̄ lhes ēsinou {{PAGE:6}} Do ano De 1551 naõ podem ser saluos por ser tudo mentiraõ (Vieraõ tambem outros da ley de Amida E outros Phochexus aos quaes se lhes ꝓguntou muito de suas leys E ydolatras. Especialmte reprehendēdoos das cousas q̄ fazem E ficas tolices primei palmente aos padres q̄ fazem a presentar as molheres E leigos diante dos ydolos de pao Amida E as almas dos de sunctos dar de comer E tābē de seus pecados E de outras cousas mtas que seria mui grande prolixidade conta las. Muitas cousas dizem de nos os p.es desta terra E mtos dos seculares por causa da emueJado nos tempor lhes pesar de serem reprehē didos desens peccados e quiuē hus̄ dizē que o demonio ueyo E q̄ falou por hū ydolo dizendo q̄ nos era mosseus discipolos. Deziaõ tambem que em casa del Rey cayo hū rayo de foguo do çeo que uirā muitos E q̄ aquela uinha da parte do demonio por nossa causa. Outros dizem q̄ comemos homēs affrōtando nos muito cō isto. E tambem plā grādissima guerra que caase leuantou Aqual Ja) por ser El Rey morto) he apazigada como .V. R. sera emformado por cartas do p.e Cosmo de torres: la Bamos tantos periguos de morrermos q̄ foi claramte milagre q̄ fez nosso sor ē nos outros es capar porque ē espaço de oito dias esteue de dia E de noite aÇidade sempre dada a foguo E sague a nomais que auiua que uemçe E muitos matauaõ a outros ꝑa se uimgarē E outros ꝑa lhes roubar o q̄ tinhaõ. De manra que em todo este tpō sempre andauā abuscar nos ꝓa nos matarē hus̄ pola grade maa uontade que nos tem outros pa nos tomar o que tinha mos Depois de auer escondido noso fatinho mādou o p.e Antonio acasa da molher de Nactondono dizendolhe que nas acomselhase o q̄ fariamos Ella mandou dizer o fosemos loguo a sua casa E yndo nos polo caminho topamos muitos esquadroẽs de gente armados de ponto embramco E nos passando por entre elles diziaõ a estes de Chenge que matemolos por que por sua causa ha uindo tanto mal por q̄ elles diserō que os sanctos de paõ E de pedra no podiam saluar a gente nem taõ pouquo aßi mesmos. foy causa q̄ a pente comestas guerras queimaõ os mosteiros E tambem os sanctos. E elles disso a prouados por q̄ os queimaõ ꝓmittem esta guerra. E isto diziaõ porque com esta guerra mtos mosteiros foraõ queimados, muitos idolos E isto por auer perdido Ja toda esta Jēte ocredito que tinhaõ assi de ydolos como de feiticerias uendo como El Rey era taõ y dolatra o dado afeitecerias como .V. R. bem sabe E tudo naõ lhe aproueitou nada. De manra que aßi auendo passado por aquelle periguo chegamos a casa de Naetondono a molher do qual nos mandou cō hū seu capelaõ a hū mosteiro ao qual ella daua renda. dos padres del qual por serē grandes nuestros Ynimiguos naõ querião reçebernos dizendo que eramos de monios E que nō tinhaõ lugar ꝑa çēte taõ maa E que se nos declarauamos a lei de Deos que esta no çeo por que nō nos leuaua ē esta ue çecidade ao çeo aliurar daqueles periguos. Em fim por me do da srā ou roguos do capelaõ nos deixaraõ estar ē hū cantinho da JgreiJa passados dous dias E duas noites fomos ē companhya da sta ꝑa sua casa a qual nos deu em as espāldas de seus aposentos hū corredor hiuho por onde as molheres de sua casa passaõ as prinadas onde estiue moste q̄ se pacificou a guerra. De os sa be os pen̄gros q̄ passa mas dos quais nō darei a .V. R. larga cōta por não ser mais prolixo V.R. por Charidade me emcomēdaramto ē as oraçois̄ de meus ē xpō Jhū P.es Antonio Gomez Micer paulo, Mte Gpar Balthesar Gasuo, Dominguos Carnalho, Acolopz̄, Andre Carualho, E ao pe frco perez, E Jrmaõs Roque de Ouliueira, E João brabo ē Malaca E a todos os demais (Os nomes dos quaes aynda lo no seyso me nō esquecē por euitar pro lixidade naõ escreuo ꝑa o todos roguē ao sor por my pois tanto me he nēçessario aJudā do falar cousas taõ altas a hū que taõ ignorante he como elles bem sabe. Prazera a ds̄ nosso sor q̄ Elles uenhaõ caa ꝑa q̄ ꝓfectamte se o coupē em falar cousas taõ altas E dignas de serē declara das por homēs uertuosos E seruos de Jhū xpō feita ē Hamáguehi A xx de Outubro 1851 Seruo Jn vtil de V. R.cia cia cia Joaõ fernādez. 19
fulltext_translation	{{PAGE:1}} --- Your Excellency, I have transcribed Brother João Fernão de Japaõ's letter dated October 1551, which he wrote from the Kingdom of Japaõ, city of Hamangochi, to Goa addressed to Master Francisco. Cartas da India, 68 To Your Excellency, with gratitude and love in the name of Christ, may our souls always be blessed and amen. After Your Excellency departed, many penitents were made due to the actions of the Japanese, who were greatly affected. I then realized that Your Excellency had departed and that there were so many that it was difficult to leave the house until nightfall, all thinking that with the grace and favour of the Holy Spirit, we would be comforted. To these questions, I replied with the assistance of Father Cosmo de Torres, serving as interpreter, and because the father instructed me to always write in the Japanese language whatever they asked and respond accordingly. I will give an account of the matters I have written to Your Excellency. Many priests and laypeople were present to whom we explained what was to be done, but they laughed and refused to believe that there were saints, thus not seeking their path since nothing had been achieved. We asked them many questions to make them understand that the principle, which is the first of all things, is what they had previously said, from which all things proceed, whether human, animal, plant, etc. Each created thing has within it this primordial principle, and when a human or animal dies, it returns to earth and its elements, just as it was before. The principle says that it is neither good nor bad, nor does it have glory or pain; finally, it is not for us to decide whether there is any difference between humans and animals. They responded that at birth and death, they were like others, although in part they were happier animals because they lived without fatigue, worry, and sadness, and without the cares with which humans live. We asked them what distinguished humans from animals in having sadness and worries, and they responded that just as there are many kinds of animals different from each other, so too was the human different. We told them that even though there were many little creatures and animals different from each other, they were all small and did not know well or ill in the same way. But that the human was very different from all other animals and singular. They responded that even if this were so, the human was very different from all other animals and singular. They responded that even if this were so, it was of no importance whether born and placed among animals far from the crowd and without using physical strength, he alone spoke and knew what was good and bad, and acted against reason, feeling remorse for it. They asked what that was for which they felt that remorse, and we said that because that human had within himself that primordial principle, for this reason, he had these concerns and remorse. They said that the principle they referred to was not good nor bad, nor did it live or die. We said to them that there is a man who lives well and never dies, one who lives his life according to reason without remorse and with consolation, and another who lives always with a simple and clear heart, when he dies, he does so with some remorse and with consolation, which is a clear sign that it cannot end badly. They said that there is a man who lives well and never dies, one who lives his life according to reason without remorse and with consolation, and another who lives always with a simple and clear heart, when he dies, he does so with some remorse and with consolation. But that after death, one cannot understand or comprehend what will happen to us or others. We said that there is a man who lives well and never dies, one who lives his life according to reason without remorse and with consolation, and another who lives always with a simple and clear heart, when he dies, he does so with some remorse and with consolation. But that after death, one cannot understand or comprehend what will happen to us or others. We said that there is a man who lives well and never dies, one who lives his life according to reason without remorse and with consolation, and another who lives always with a simple and clear heart, when he dies, he does so with some remorse and with consolation. We said that the soul, as much in this life as in the next, knows good and evil. And if the soul, knowing the good, uses it well on the path of holiness, and when separated from the body, returns to the true God who created it. But the soul, when determined to do things contrary to reason and apart from the holy path, and separating from it, reaches evil where she herself makes herself bad. Thus, when formed, she cannot be far from the holy place. {{PAGE:2}} HAMAGUCHI [UNCLEAR] [ILLEGIBLE] GOA [UNCLEAR] [ILLEGIBLE] {{PAGE:3}} --- Letters from India Mentions in Vehelzendo as well as men, animals, and also the physical composition of human bodies through the elements, with the old forces, health, and the five lords diminishing. The soul, on the other hand, remains, even if the senses diminish, the soul would also diminish. However, since the soul does not die when the old dies, even though the senses diminish, the soul would still diminish. However, understanding good and evil, young men consult with their advisors. They will respond that when the soul diminishes due to the loss of memory, which is a power of the soul, the soul diminishes. We tell them that the loss of memory is not a lack of the soul, but a lack of bodily faculties. And the soul does not leave the person; however, when all bodily powers are lacking, the person neither speaks nor remembers nor knows anything. When all bodily powers are lacking, the person cries out and uses reason by relying on the body, speaking. They will say that there is no God because everything naturally exists without a beginning in the world and without a starting point. We would respond that one cannot live if there is no other where to live, and that the sun and its rays, although living things, cannot live of themselves, as they are moved from place to place by something else? To this, they did not know how to respond, so we asked them where God was? We replied that God is above all that He has created, higher than all creation, governing and ordering all things, and nothing can be done or undone without His will. They asked what thing is it? We told them that Lucifer and many other angels were expelled from paradise for being proud and wanting to be equal to the Creator. They asked why the demon, as an agent, does evil and causes harm? We replied that it is because as a created agent, he lost his freedom and strives to maintain his loss. They said that if God is merciful and created the senses for glory, why does He allow the demon to do such harm to them? We replied that the demon does not have more power against humans than to confuse their memories, and that humans have free will and moral liberty to act as they wish, and they must bear the blame when they do wrong knowing that they act against reason and will receive punishment for it. They said that if God mercifully created humans to be good and to give them glory, why did He create them in such a way that they always do evil and desire harm? We replied that God created all things good and created humans good, clearly intending that they might commit evil and do the opposite of what they understand with their reason and understanding of God. They said that if God is merciful and gave us glory, why make the path to Him difficult because we always reject with our flesh and appetites the things of virtue and the path of God? We replied that the things of virtue and the path of God are very easy for God to give, and that if the commandments are too elevated, it might be said that He inclined towards eating, sleeping, and resting. God does not command us to do so except in times of hunger, and He does not perform miracles to harm those who created and redeemed Him, and He will save us and our neighbor without difficulty. They said that it is not hard, if one cannot avoid doing acts of lust, God does not compel a man to be a virgin, but if he wants to take another woman, the anger of the other and his enemies will seek him out, thus seeking more trouble for himself and others. They said that a married woman taken by another man will be a sin, but with a single woman, it will not be a sin. We replied that if a man has many wives, clerics, women, and children live in peace, and it is natural for us not to do to others what we do not want done to us. Thus, when my wife is taken by another man, it would weigh heavily on me. Similarly, when I take another woman, I do what I do not want done to me. Moreover, every woman, whether she has a husband or not, still desires her relatives or parents, and thus when another relative or parent comes to her, I receive her with open arms. So when I take the single woman, I receive her with the same respect as her relatives. They said that regarding women, it is like with other matters, but regarding young men, they said there is no dishonor to the parents, nor less respect for a young man when he performs sodomy because he does not lose anything, and sodomy is not a sin. --- Note: The original text contains several archaic spellings and non-standard characters, which have been preserved to maintain historical authenticity. {{PAGE:4}} From the year 1556 And those who make such claims and argue that when God created all things, He intended for multiplication and generation, stating that when there was no man for a woman to have children, he could take another without sinning, we replied that a man, through his own means, would not have children if God did not desire it; and even if God did not grant them, a man with many women might still fail to have children. They argued that if God gave mercy to some individuals who desired it. We responded that to show men how their Creator creates life, and that men cannot produce offspring merely by their own will, as they would otherwise claim there is no Creator, they would say that one must pray. Others argued that if God created everything good, Lucifer fell and the word that he requested in paradise, which could only be God, then why did God create evil? We replied that when God created the good, He also created the evil, clearly intending for all to choose freely what they wished without needing to be forced to do good. If God had not given them free will and Lucifer and others chose pride and wickedness, saying they wanted to be worshipped like God, they themselves would have become evil. They also argued that if God created Hell to punish the devil, who is at the center of the earth, how could the devil act against humanity and corrupt the world? We replied that God created Hell as a place of punishment for the devil, and when the devil acts against humanity, he does not find rest, but the same torment follows him when he comes to this world. Thus, it is fitting that he brings the same punishment with him. They asked why, if God is merciful and powerful, He does not prevent evil, since so much harm is done. We replied that God allows evil because it serves a purpose; the devil seeks to bring danger and peril to humanity, and after death, those who have wronged him go to Hell, causing fear and trembling among men, both of Hell and the perils of this world, which makes them humble and seek the true Saint who created them for deliverance and freedom. In this way, they receive grace from God in this world, freeing them from the devil, glory, and eternal life. If here on Earth, no one tried to tempt the righteous without fear, all would be proud and ungrateful, unwilling to worship those who created them. Without worship and prayer, they would not deserve the reward of glory. God does this because He is just and wants to give each person a reward according to their deeds, not only in the next world, but also in this one, so that He may be praised by men and angels. Just as gold, when tested by fire, appears purer, a good man, when tested thoroughly, is more praised and known as good by men and angels, and gains greater glory. Because if men were not tempted by the devil, they would not know virtue and would not be known among the wicked. They argued that if demons, even though they are in Hell, suffer the same torment in this world, why was Hell created in the center of the earth to punish men? We replied that the souls of the saints and angels, wherever they are, still desire a place of completion where they can receive praise, which is paradise. Similarly, the demons and their evil souls, wherever they are, continue to experience the torment of God, but God created Hell as a reward for the good and a punishment for the wicked. They asked, if the devil comes from Hell to this world, how does he travel without a body, and why doesn't water, being a corporeal thing, lack holes to flow to the earth, as the devil's soul lacks a body to travel to Hell? {{PAGE:5}} Cannibalism Cannibalism of the Indias Cannibalism of the Indias Of going to Hell? About which, as Your Royal Highness knows, they have many errors and rituals: saying that souls eat once every seven days and are well fed. In August, they feast for fifteen days, placing food on graves, saying that they come to take them out of these errors. We respond that these hands exceed their bounds when they follow the devil's advice and become his servants, because the devil has them under his command and wants harm for their souls, and for all the torments of Hell. Others say that if God is the Saviour and Creator of the world, why was His law not declared from the beginning in these times? Response: The law of God from the beginning until now and everywhere was declared, and human interpretations. Even though some humans create a multitude without truly knowing the evil they do not want others to do to them; they commit sin. Thus, they declare to them the commands in this manner, and there was no need for preachers to proclaim them since He who created them taught them. Any person who understands this would know that there is a creator who created their soul, because if the father and mother exerted their strength to have children, desiring to have them would have been possible. But many desire children and do not have them, and others do not desire them. Therefore, if he does not do to another what he does not want done to him, he commits sin. And even if one does not listen to the law of God and feels sorrow, he will still be saved. They will say that there are many who are so ignorant that they cannot raise their understanding to this. And who created us? Who will we be? We respond to them that those, even though they lack understanding, can still use what they know well for good. If they do what is good, God, who is merciful, will grant them forgiveness in their hearts, allowing their souls to be saved and not be burdened with stones, for it is against reason but desired by the true saint who can save the people. Living faithfully and naturally before God, giving Him what is due, the guilt is all theirs because they do evil things against reason, having many sins, worshipping idols and stones, knowing that neither these nor God's grace can save them. Afterwards, others asked Xacá what he did to be saved. He responded that Xacá has always been and will be from the first world until the time of the woman's creation, which is now 2500 years ago, and eight thousand times that amount of years ago. We asked them how many times Xacá was created and when he was created, and they replied that they did not know more than that after he was created, a child of seven years old raised his hand to the sky, then lowered it and said, "I am the sea and the earth." After declaring many lives of saints, including the life of Amitabha, he made books for them to worship and be saved. At the age of forty-nine, he contemplated and said, "That time passed and he remained unaware," and for this wrote so much. But then it became known that he would be condemned because he did not know what his end was. And if this had not been known, he would have been condemned for contemplating as he did. Preaching to him, we said, "Begone," before he knew that it was his end, would he have died if he had been condemned? He would not, because he was always holy, but rather because during his lifetime, he wrote those books that the little understanding could not contemplate whether salvation could be achieved by worshipping them. We asked them if all those who worshipped Xacá and other saints would be saved. They responded that yes, if we say that as he said at forty-nine, he did not know when he declared those books, and only he who contemplated would be saved, as it was a lie, and if he were truly a saint, he would have never said such a thing at seven years old, that he was in the sea and on the earth, and that he sought salvation and did what was commanded to him. {{PAGE:6}} From the year 1551, these cannot be trusted as truthful accounts, being full of falsehoods (Others also came under the law of Amida, and others were questioned extensively about their laws and idolatries. Especially criticized were the things they did and the foolishness they showed when presenting women and laypeople before the idols of bread, Amida, and the souls of saints, giving them food and absolution for their sins, and other numerous matters that would be too lengthy to recount. Much was said by the priests of this land and many seculars due to their zeal, and it weighed heavily on them to be criticized for their sins. Some even claimed that the devil spoke through the idol, saying that we were his disciples. They also stated that lightning struck the palace of the king, which many saw, and that this came from the devil because of our actions. Others claimed that they ate human flesh, causing great alarm. And there was also a major war that arose because the king had died, which was later pacified as Your Excellency will be informed by Father Cosme de Torres in letters: We faced so many dangers of death that it was a clear miracle that we and others survived, as we were constantly burning day and night, and many were killed or robbed. In this time, we always sought to kill us, primarily out of their desire to take what we had. After hiding our small boat, Father Antonio went to the house of Nactondono's wife, telling her to advise us on what we would do. She sent word that we should come to her house, and on our way, we encountered many groups of armed people. As we passed between them, they told those from Chenge to kill us, saying that much harm had come because of us, and they claimed that the saints made of bread and stone could not protect people, let alone themselves. This was the cause of the wars that burned monasteries and the saints. And they blamed this war on the burning of these things. They said this because many monasteries were burned, along with many idols, all of which, as Your Excellency well knows, the king took as idols and sorcery, but nothing came of it. Thus, after passing through that danger, we reached Nactondono's house, where his wife sent us to her chapel and then to the monastery to which she paid rent. The monks, however, did not want to receive us, saying that we were enemies and that they did not have space for us. They also said that if we declared ourselves to be of God's law, which was written in the heavens, they would not allow us to remain in that city to avoid those dangers. Finally, with the help of the chapel's authorities, we were allowed to stay in a corner of the church for two days and two nights. Then, we joined the company of Saint's house, where she gave us access to the corridor behind her chambers, through which the women of her household passed, and the peace was restored. I do not know the details of these troubles in greater detail due to the lack of space, but I pray to our Lord that they may cease and that they may speak more wisely and appropriately about such high matters, worthy of being declared by virtuous servants of God, having been made in Hamaguehi. Done on the 18th of October 1851, Your Excellency's humble servant, João Fernández.
genre	Manuscripts
genre_facet	Manuscripts
hierarchy_browse	49-IV-49{{{_ID_}}}zotero-coll-PI7XKZMA Jesuítas na Ásia. Collection{{{_ID_}}}zotero-coll-MPF9XDJZ
hierarchy_parent_id	zotero-coll-MPF9XDJZ zotero-coll-PI7XKZMA
hierarchy_parent_title	Jesuítas na Ásia. Collection 49-IV-49
hierarchy_sequence	0000 0000
hierarchy_top_id	zotero-coll-WX87PJHD zotero-coll-WX87PJHD
hierarchy_top_title	News News
hierarchytype	Default
id	zotero-LQNN5Y32
institution	zotero_group
last_indexed	2026-10-24T11:37:44Z
latest_content_date	2026-10-24T11:37:44Z
publishDate	1551
publishDateRange	1551
publishDateSort	1551
record_format	zotero
spelling	Treslado de huma carta do Jrmão João Fernandez de xx de Outubro do ano de 1551 que escreue do Reino de Japão da Cidade de Hamangochi a Goa ao pe. Mestre Francisco Brother João Fernão de Japaõ’s letter, dated October 1551, provides insights into missionary activities in Japan during the early 16th century. Written from Hamangochi, the letter details interactions with Japanese penitents and religious discussions. Fernão describes efforts to explain Christian concepts such as the soul, sin, and redemption, often met with skepticism and ridicule. The letter also touches upon colonial tensions, including accusations of cannibalism and the destruction of religious sites, which led to local conflicts and persecution. The document reflects the challenges missionaries faced in adapting their message to a culture with distinct beliefs and practices. Entry number 72 in catalogue "Jesuítas na Ásia" Manuscripts Portugal. Biblioteca da Ajuda 49-IV-49, fl. 135v. 1551 Cannibalism Christian concepts Conversion Cultural Adaptation Father Cosmo de Torres Fernandes, Ir. João Francis Xavier, Saint Goa Hamangochi Japanese penitents Japão João Fernão de Japaõ Missionary Challenges colonial tensions cultural beliefs primordial principle religious site destruction saints {{PAGE:1}} Treslado de Sua carta do Jrmão Joaõ fernão de Japaõ da Outubro do ano de 1551 que escreue do Reino de Japaõ da Cidade de Hamangochi a Goa ao pe Mestre Fran.co Cartas Da India 68 Ao Graça Bospū sancto E amor de xpō mosso sor more sempre e Jnossas almas Amen. Depois q̄ V. R. de cast se partio ouue muitos peneros de perpuntas que fezeraõ os Japoes̄, os quaes uierō mui alterados, depois q̄ uirō terminassē uirō que V. R. era partido E eraõ tantos que se ēchia a casa desda menhaã ate a noite cuidando q̄ nō ficaua caa quē com agraça E fauor do spū sancto os comfūdisse. As quaes ꝑguntas respondeo o p.e Cosmo de torres seruindo eu de tim gua E porque o padre me mandou que sempre escreua em limguoa de Japaõ o q̄ ꝓpuntarem E se responder daque Las cousas que tenho escritas darei aqui conta a VR. Pra mente uieraõ muitos padres E leigos hé xus aos quais ꝓgūtamos que faziaõ ꝑa se fazerē sanctos elles ridose respōderō que nō auia sanctos polo que nō auia mester buscar seu caminho por q̄ o q̄ te nada fora feito não podia de xar dese conuerter em nada. Perguntamosses muitas cousas pera lhes dar a entender que a y hū prīcipio o qual da primeiro a todas as cousas o que elles cōcederō q̄ auia diziendo que este hū primeiro do qual proçedem todas as cousas assi homeẽs como bestas plantas Ett. E cada cousa criada tem em si a quelle primeirio E quando morre o homē ou besta conuertese e Rosquatro e lementos em que era dantes E este primeipio tornāem o que he. O Colprici pio dizē q̄ nō he bom nem mao nē tem ploria nē pena nē morrenem uiue, finalmente que he hū não ser leroūta mossses se auia alguā differemça entre os homes̄ E as bestas: Responderaõ q̄ no nasçer e morrer y punes eraõ hūs com os outros aynda que em parte eraõ as bestas mais felices porque em uiuer aiuiaõ sem fadiga E trebulaçaõ E sem tristeza E sinalmente sem os outros mais cuidados con que o homē uiue. Perguntamoslhes que era aquilo em que o homem se differenciaua das bestas em ter tristeza, cuidadas E responderão que asi como ania muytos generos de animais entre si differentes em as condiçois̄, ASSy tambem era differēte o homē Dixemos lhes q̄ inda que auia muitos bichinhos E animaes entre si differentes e moçorporal todauia assigrādes E peque nos em quanto naõ sabem bem nem mal saõ de huā mesma maneira E condição Mas que todauia o homē e aquilo era muy differente de todos os outros animaes y mui singular. Responderão q̄ ynda q̄ isto seja assy que todauia era muy differente de todos os outros animaes y mui singular. Responderão q̄ ynda q̄ isto seja assy que todauia hū minino despris de nasçido ynda que o ponhaõ entre as bestas longe do pouoado E sem uer pēte como tē forçaõ corporaes, Elle por si fala E sabe o bom E o mao E se faz cousa contra a rezaõ tē remordimēto E que a quilo cō que sentiaõ aquelle remordimento, que dixesem que cousa era Responderaõ q̄ porque aquelle homē tinha ē si a quelle primeirio por esso tinha estes cuydados E remordimentos no qual primeipio elles dizē que nō era cousa boa nē maa nē uiuia nē morria, Dixemos lhe que aquelle que nō uiuē nem morrè nē sentem como podem sabr boa nē maa nē uiuia nē morria, Dixemos lhe que aquelle que nō uiuē nem morrè nē sentem como podem sabr Mas que em auida nō se pode com o entendimento appresender nē entender o q̄ depois da morte se fara de nos ou tros. Dixemos lhes que hū homē que uiue bem nūca morremal ./. o que em sua uida faz todas as cousas segūdo arezaõ uiue sem remor dimento E com comsolaçaõ E o homē que uiue sempre cō coraçaõ singelo E claro quando morresem algū remordimento e com comsolaçaõ morre, A qual cousa he mui claro sinal que naõ pode acabar mal. Dixeraõ q̄ tinha mos rezaõ / E o fereceraõ se outros que dixeraõ que os homēs paruos por cuidarē e agloria e no Jnferno tem remordimentos E cuidados mas se fossem sabios aynda que fizesem prandissimos peccados nenhuā cousa lhes daria disso por que quando o homē morre lança deste estas paxoes e corporaes E asi como os quatro e lementos se resoluem no que eram assi a alma se torna no que era dantes que animasse a qle corpo. De mosthea entender por muytas razões que ainda q̄ o corpo quisesse quando o homem peca se a alma não o derminasse não o poderia fazer aquelle peccado o qual elles não puderão negar, soposto isto lles dixemos que a alma p̄ quanto na seeo para yr por el camino sancto conhece o bem E mal. E se ella assi como sabe o bem com al usa bem delle caminhando p̄o o acaminho santo, E quanto se dispidir do corpo tornara ao uerdadeyro Deos que sa criou. Porem a alma quando determina de fazer cousas con tra a razõio deinta de Rocaminho sãcto, E apartandose delle se chega a o mal aonde ella mesma. se faz maL. se faz mal. E assi estando feyta maa quando saye do corpo naõ pode estar apar do lugar sācto, o q̄ 68 {{PAGE:2}} HAMAGUCHI [UNCLEAR] [ILLEGIBLE] GOA [UNCLEAR] [ILLEGIBLE] {{PAGE:3}} Cartas da Jn
spellingShingle	Treslado de huma carta do Jrmão João Fernandez de xx de Outubro do ano de 1551 que escreue do Reino de Japão da Cidade de Hamangochi a Goa ao pe. Mestre Francisco Cannibalism Christian concepts Conversion Cultural Adaptation Father Cosmo de Torres Fernandes, Ir. João Francis Xavier, Saint Goa Hamangochi Japanese penitents Japão João Fernão de Japaõ Missionary Challenges colonial tensions cultural beliefs primordial principle religious site destruction saints
title	Treslado de huma carta do Jrmão João Fernandez de xx de Outubro do ano de 1551 que escreue do Reino de Japão da Cidade de Hamangochi a Goa ao pe. Mestre Francisco
title_autocomplete	Treslado de huma carta do Jrmão João Fernandez de xx de Outubro do ano de 1551 que escreue do Reino de Japão da Cidade de Hamangochi a Goa ao pe. Mestre Francisco
title_full	Treslado de huma carta do Jrmão João Fernandez de xx de Outubro do ano de 1551 que escreue do Reino de Japão da Cidade de Hamangochi a Goa ao pe. Mestre Francisco
title_fullStr	Treslado de huma carta do Jrmão João Fernandez de xx de Outubro do ano de 1551 que escreue do Reino de Japão da Cidade de Hamangochi a Goa ao pe. Mestre Francisco
title_full_unstemmed	Treslado de huma carta do Jrmão João Fernandez de xx de Outubro do ano de 1551 que escreue do Reino de Japão da Cidade de Hamangochi a Goa ao pe. Mestre Francisco
title_short	Treslado de huma carta do Jrmão João Fernandez de xx de Outubro do ano de 1551 que escreue do Reino de Japão da Cidade de Hamangochi a Goa ao pe. Mestre Francisco
title_sort	treslado de huma carta do jrmão joão fernandez de xx de outubro do ano de 1551 que escreue do reino de japão da cidade de hamangochi a goa ao pe. mestre francisco
topic	Cannibalism Christian concepts Conversion Cultural Adaptation Father Cosmo de Torres Fernandes, Ir. João Francis Xavier, Saint Goa Hamangochi Japanese penitents Japão João Fernão de Japaõ Missionary Challenges colonial tensions cultural beliefs primordial principle religious site destruction saints
topic_autocomplete	Cannibalism Christian concepts Conversion Cultural Adaptation Father Cosmo de Torres Fernandes, Ir. João Francis Xavier, Saint Goa Hamangochi Japanese penitents Japão João Fernão de Japaõ Missionary Challenges colonial tensions cultural beliefs primordial principle religious site destruction saints
topic_facet	Cannibalism Christian concepts Conversion Cultural Adaptation Father Cosmo de Torres Fernandes, Ir. João Francis Xavier, Saint Goa Hamangochi Japanese penitents Japão João Fernão de Japaõ Missionary Challenges colonial tensions cultural beliefs primordial principle religious site destruction saints
url	https://macau-legacy.usj.edu.mo/docs/LQNN5Y32/viewer_LQNN5Y32.html
zotero_collection_key	MPF9XDJZ PI7XKZMA

Treslado de huma carta do Jrmão João Fernandez de xx de Outubro do ano de 1551 que escreue do Reino de Japão da Cidade de Hamangochi a Goa ao pe. Mestre Francisco

Similar Items