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I O Português Uriel Da Costa É Das Figuras Mais Interessantes Do O FILÓSOFO URIEL DA COSTA HOMERO SANTIAGO* I duas vezes heremizado,4 flagelado com 39 É IMPOSSÍVEL TIRAR AOS HOMENS A 4 O “Herem” ou “Cherem” é a maior censura que o LIBERDADE DE DIZEREM AQUILO QUE PENSAM. integrante de uma comunidade judaica pode sofrer; daí amiúde ser traduzido por “excomunhão”. De nossa parte, ESPINOSA, TRATADO TEOLÓGICO-POLÍTICO. em vez de tentar traduções, resolvemos adotar a forma “herem” (bem como o verbo “heremizar”) como uma palavra portuguesa. É assim que o termo aparece nos documentos da comunidade de Amsterdã redigidos em português Uriel da Costa é das figuras português, e nos parece razoável respeitar os usos que mais interessantes do século XVII. lusófonos fizeram, ainda que em circunstâncias peculiares, de sua língua. Indo ao que mais importa, o herem era O Batizado Gabriel da Costa, Uriel foi o uma condenação em que fatores religiosos e políticos nome adotado quando da conversão ao judaísmo; (referentes à vida comunitária) misturavam-se decretando não exatamente o abandono da religião judaica, mas pondo 1 nascido no Porto, entre os anos 1580-1585, o condenado na condição de “apartado da Nação”. “Não há numa família de ascendência judaica, abandonou absolutamente diferença entre um decreto de excomunhão imposto pelos administradores da comunidade (os o reino lusitano acompanhado da mãe e dos parnassim) e o imposto pelos rabis. Não se pode fazer a irmãos no terceiro lustro do século.2 Resolvido distinção entre as armas religiosa e secular”; Yosef Kaplan, “The social functions of the herem in the Portuguese Jewish a regressar à fé dos antepassados, ele alcançou community of Amsterdam em the seventeenth century” em Amsterdã, alojou-se na comunidade judaica local Dutch Jewish History. Proceedings of the Symposium on the History of the Jews em the Netherlands, Jerusalém, Tel-Aviv e foi circuncidado. Até o ano de 1640, quando University /Hebrew University of Jerusalem/The Institute se suicida, envolver-se-á num bom número for Research on Dutch Jewry, 1984, p. 125. Esta posição é contradita por Henry Méchoulan, que apresenta o herem de polêmicas; será declarado herege pelas como sentença exclusivamente decidida pelo poder secular, comunidades judaicas de Veneza e Hamburgo,3 o Mahamad; cf. “O herem em Amsterdã e a ‘excomunhão’ de Espinosa”, Conatus, n. 14, Fortaleza, dezembro de 2013. A discussão sobre a esfera responsável pelo herem * Professor do Departamento de Filosofia da USP. ganha relevância quando levamos em conta que a sentença 1 É o período indicado por Carolina Michaëlis de servia não somente para questões religiosas como para Vasconcellos, Uriel da Costa. Notas relativas à sua vida e à desavenças políticas, transformando-se assim numa valiosa sua obra, Coimbra, Imprensa da Universidade, 1923, p. 22. arma de disputa, uma sanção disciplinar cuja aplicação 83 ou 84 são os anos propostos por I.S. Révah; cf. p. 154, algumas vezes revelou-se despótica. O primeiro artigo do nota 1, de Jean-Pierre Osier, D’Uriel da Costa à Spinoza, regulamento da comunidade Talmud Tora (nascida da Paris, Berg International, 1983. unificação das três sinagogas de Amsterdam em 1639), 2 A data é assinalada na cronologia preparada pelos Cahiers o qual podemos dizer o fundamento legal da aplicação Spinoza, n. 3: “Spinoza et les juifs d’Amsterdam. Marranes et da pena a Uriel da Costa em 40, enuncia: “O Mahamad post-Marranes”, Paris, 1979-1980. I.S. Révah, em “La religion tem auctoridade absoluta e incontestável, ninguém pode d’Uriel da Costa, marrane de Porto (d’après des documents ir contra as suas determinações sob pena de herem” (o inédits)”, Révue de l’histoire des religions, v. 161, n. 1, Paris, Ascamoth ou regulamento de Talmud Tora vem como anexo 1962, p. 49, confrontando documentos familiares, afirma em Gabriel Albiac, La sinagoga vacía. Un estudio de las que a fuga ocorreu, “sem dúvida, em 1614”. fuentes marranas del spinozismo, Madri, Hiperión, 1987). 3 Tais condenações são mencionadas no herem (ver Méchoulan, “O herem em Amsterdã e a ‘excomunhão’ de próxima nota) de 1623. Osier adverte que isso não implica, Espinosa”, art. cit., p. 139, explica que “o herem tornou-se necessariamente, a presença de Uriel em tais cidades, cf. um castigo que se vai graduar: [...] o primeiro grau desse p. 190, nota 4, Osier, ob. cit. castigo era a nerifa ou advertência; em seguida vinha o REVISTA Conatus - FILOSOFIA DE SPINOZA - VOLUME 8 - NÚMERO 16 - DEZEMBRO 2014 43 SANTIAGO, HOMERO. O FILÓSOFO URIEL DA COSTA. P. 43-65. chibatadas e humilhado pela comunidade. A Numa época em que a religião e sua trajetória de Uriel da Costa, desse modo, liga-se estrutura institucional forneciam uma identidade a alguns dos temas mais interessantes de seu e mesmo uma personalidade ao indivíduo, século: a história da portentosa comunidade Uriel não acalentou nenhum dos três grandes judaica amsterdamesa, a aventura da República monoteísmos do mundo seiscentista, menos das Províncias Unidas, nascedouro do mundo por deliberação que por desvios plasmados moderno e terra de relativa liberdade num no fundo de um ânimo inquieto.6 Realmente, tempo invariavelmente intolerante, e, enfim, o não foi embalde a menção, em seu Exemplar marranismo, fenômeno religioso ocasionado humanæ vitæ, do vitupério atroz, quiçá retrato pelas Inquisições espanhola e portuguesa, e de sua condição: “ele não tem religião nenhuma; seu entorno (expulsões, conversões, forçadas, não é judeu, não é cristão, não é maometano”;7 proibições de toda natureza, tortura, prisões); assim o acusavam aqueles aos quais ele chamou está o portuense inteiramente inserto no de fariseus. Sobre as desavenças religiosas, problema religioso de sua época e suas pairava o ódio comum dirigido a todo renegado obras conectam-se diretamente às questões que desobrigasse da adesão a um credo, da liberdade de pensamento, da Reforma e qualquer que fosse; Uriel por isso figurou entre Contra-Reforma, da religião natural. Afora isso, os contemporâneos como monstro terrível e Uriel da Costa guarda, outrossim, um brilho paradigmático8 – na esteira de Pierre Bayle, por próprio; se bem sopesarmos o lugar-comum, exemplo, poderíamos colocá-lo sob um pesado não será de todo mal dizê-lo um produto do estigma: ou a crença ou o pensamento, um tempo, mesmo atípico: “a aventura de Uriel destrói forçosamente o outro.9 da Costa constitui a mais notável das exceções Pouco antes do suicídio, de sob a pena à lei geral”.5 Nele tendências inovadoras do de Uriel da Costa saiu o belíssimo libelo que é o século e tribulações religiosas do passado, Exemplar humanæ vitæ De tintura autobiográfica sempre envolvendo grandes massas humanas, e polemista, obra que tocou profundamente não matizaram-se numa personalidade singular, poucos de seus leitores, o Exemplar ganhou a luz no mais das vezes atormentada, combinação pelas mãos do pastor reformado Philippe van da firmeza do estrepitoso à instabilidade do Limborch, como apêndice ao De Veritate religionis fraco; o arraigar-se de um pensamento corajoso levou-o à morte. 6 Sobre o tema da identidade religiosa, vejam-se as pp. 180-183 de Yirmiyahu Yovel, Espinosa e outros hereges, Lisboa, Imprensa Nacional-Casa da Moeda, 1993, v. castigo corporal ou nardafa; a exclusão da comunidade, I. Consoante tal autor, ness mesma situação persistiu chamada petiha; e, por fim, a exclusão definitiva: niduy. Espinosa ao longo de toda a sua vida. Quando esta última sanção combinava-se com as prescrições 7 Exemplar humanæ vitæ, p. 59. Citamos pela tradução particulares e maldições, tratava-se então do herem elevado de Epifânio da S. Dias de 1901, Espelho da vida humana, a seu mais alto grau: schamatta” (idem, p. 118). O herem reeditada em edição bilíngue em Uriel da Costa, Três que atingiu Uriel da Costa em 1633 seria deste último tipo escritos, Lisboa, Instituto de Alta Cultura-Faculdade de (o mesmo que atinge Espinosa 24 anos mais tarde); já o Letras da Universidade de Lisboa, 1963. Tomamos a primeiro herem, o de 1623, seria uma sentença mais branda. liberdade de, sem alterar substancialmente a tradução, Por fim, assinalemos a discordância de Kaplan, “The social optar por algumas variantes vocabulares mais correntes no functions of the herem in the Portuguese Jewish community português brasileiro. É imprescindível também a consulta of Amsterdam in the seventeenth century”, art. cit., p. 139: à tradução anotada de J.-P. Osier, ob. cit. “nos graus de excomunhão que chegaram a nós, nenhuma 8 Vale notar que exemplar traduz, no latim escolástico, o grego distinção é feita entre nidui, herem e shamta”. paradeigma; daí as traduções: exemplo, modelo, espelho. 5 Révah, “La religion d’Uriel da Costa”, art. cit., p. 16. 9 Cf. infra, parte II. 44 REVISTA Conatus - FILOSOFIA DE SPINOZA - VOLUME 8 - NÚMERO 16 - DEZEMBRO 2014 SANTIAGO, HOMERO. O FILÓSOFO URIEL DA COSTA. P. 43-65. Christianæ amica collatio cul erudito judæo, de a tratamentos indignos. Ora, ele mistura neste 1687, portanto quase meio século após a redação ataque argumentos opostos a toda revelação e o suicídio de seu autor. Num livro polêmico, em divina, reduzindo de maneira odiosa para alguns que responde “amistosamente” ao judeu Oróbio toda religião a um erro forjado por fraude de Castro, como indica o título da obra, Limborch humana.”13 Deste amálgama sobreveio a força crê estar bem servindo à cristandade ao alvejar, do texto; não é má fórmula que o define como num só tiro, dois inimigos. “uma luta pelo reconhecimento”.14 Uriel da Costa que é um daqueles Seguramente, diversos são os adversários dispersos por todo o universo que se opõem à personagens aos quais não calhariam mal uns sua verdade [a de Cristo]; em nossa pátria eles versos de Dante: são principalmente de dois tipos: os judeus e os ateus ou deístas [...] Preservar a verdade Per me si va nell’eterno dolore, da religião cristã dos ataques dos dois partidos Per me si va tra la perduta gente.
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