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A Missão Tibetana Na Correspondência Jesuíta (1624-1631)

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A Missão Tibetana Na Correspondência Jesuíta (1624-1631) UNIVERSIDADE DE SÃO PAULO FACULDADE DE FILOSOFIA, LETRAS E CIÊNCIAS HUMANAS PROGRAMA DE PÓS-GRADUAÇÃO EM HISTÓRIA SOCIAL A missão Tibetana na Correspondência Jesuíta (1624-1631) Bruna Dutra de Oliveira Soalheiro Cruz São Paulo 2009 Bruna Dutra de Oliveira Soalheiro Cruz A missão tibetana na correspondência jesuíta (1624-1631) Dissertação de mestrado apresentada ao Programa de Pós- graduação em História Social do departamento de História da Faculdade de Filosofia, Letras e Ciências Humanas da Universidade de São Paulo, para a obtenção do título de mestre. Orientador: Prof. Dr. Carlos Alberto de Moura Ribeiro Zeron São Paulo 2009 2 FOLHA DE APROVAÇÃO Bruna Dutra de Oliveira Soalheiro Cruz Dissertação de mestrado apresentada ao Programa de Pós- graduação em História Social do departamento de História da Faculdade de Filosofia, Letras e Ciências Humanas da Universidade de São Paulo, para a obtenção do título de mestre. Orientador: Prof. Dr. Carlos Alberto de Moura Ribeiro Zeron Aprovado em: Banca Examinadora Prof(a). Dr(a)________________________________________________________________ Instituição_______________ Assinatura___________________________________________ Prof(a). Dr(a)________________________________________________________________ Instituição_______________ Assinatura___________________________________________ Prof(a). Dr(a)________________________________________________________________ Instituição_______________ Assinatura___________________________________________ 3 Para minha irmã Marcela. Para Orestes Alexandrino da Cruz, in memoriam . 4 Agradecimentos Aos meus pais, Marcus e Martha, e à minha irmã Marcela, pelo incondicional apoio, sem o qual este trabalho não teria sido possível. Ao prof. Carlos Alberto Zeron, pela orientação, pela leitura (e releitura) cuidadosa, pela paciência infinita e por estar sempre disposto a ajudar. À prof. Leila Hernandes, pela generosidade, aconselhamento e acolhida. À Marli Spacachieri, pela escuta e auxilio na resolução de diversos problemas. Aos profs. Célia Tavares, Carlos Ziller, John Monteiro, Fernando Londoño, Marina de Mello e Souza, Cristina Wissembach, Valmir Muraro, Patrícia Santos Sherman e Sanjay Subrahmanyam, por suas preciosas contribuições. Agradeço também aos meus amigos que me acompanharam neste percurso: Ana Emilia Lobato, Juliana Bastos Marques, Ana Luiza Saramago, André Prevatto, Clarissa Pepe Ferreira, Vanicleia Souza Silva, Camila Loureiro Dias, Marcelo Nicolau, Martha Myrrha, Ana Luiza Oliveira e Silva, Fernando Brasil, Leonardo Arruda e Camila Correa. À Ana Moura, pela paciência e apoio neste complicado período de finalização. A Anderson Brandão, por generosamente não se limitar à revisão rotineira e superficial. À Universidade de São Paulo e ao Programa de Pós-graduação em História Social, pelo comprometimento com o desenvolvimento do aluno. À CAPES, pelo apoio financeiro que garantiu a viabilidade desta pesquisa. 5 Resumo A pesquisa aqui apresentada tem como tema principal a análise da correspondência relativa à missão jesuíta no Tibet, de 1624 a 1635, já publicada. Nosso corpus documental é composto por seis cartas: três do Padre Antônio de Andrade (1624, 1626, 1627) e as demais de João Cabral (1626), Estevão de Cacela (1627) e Francisco Azevedo (1631). Pretendemos analisar as descrições dos budistas tibetanos presentes nas cartas e relacioná-las com as estratégias defendidas e desenvolvidas no Tibet durante este primeiro período de estabelecimento da Companhia de Jesus no teto do mundo . Como documentação subsidiária, utilizaremos outras cartas e documentos anteriores e contemporâneos à missão abordada aqui, tais como cartas de jesuítas da missão Mogol. Palavras-chave: História da Ásia; Cristianismo; Companhia de Jesus; Missionação; Budismo. 6 Abstract The main goal of the present research is the analysis of the tibetan mission mail trade, from 1624-35, wich were already published. The documents to be analysed are three letters from Padre Antônio de Andrade (1624, 1626, 1627), plus João Cabral’s (1626), Estevão de Cacela’s (1627) and Francisco Azevedo’s (1631). Our intention is to analyse the descriptions of the tibetan budhists, as they appear in the letters, and then relate them with the methods of convertion that took place in the tibetan mission during this first period of Jesuit settling in the roof of the world . As adicional documentation, we used former and later letters and documents from the mughal mission. 7 Sumário Apresentação....................................................................................................................p.10 Introdução: A Companhia de Jesus e o Oriente: cartas jesuítas, retórica e política p. 15 Capítulo I: Apresentação das Fontes e Contextualização..............................................p.35 1.1 Apresentação do Corpus Documental..........................................................................p.36 1.2 As cartas de Antônio de Andrade (1623; 1624; 1626; 1627; 1628)............................p.39 1.2.1 Carta de Agra, 14 de Agosto de 1623 (Missão Mogol)........................................p. 40 1.2.2 Carta de Agra, oito de novembro de 1624 (Missão Tibetana – Tsaparang)..........p.41 1.2.3 Relação da missão do Tibet em fevereiro de 1626................................................p.44 1.2.4 Carta ânua do Tibet de 1626..................................................................................p.44 1.2.5 Carta do Tibet, dois setembro de 1627..................................................................p.46 1.2.6 Carta de Antônio de Andrade, Tsaparang, 10 de setembro de 1628.....................p.48 1.3 A carta de Francisco de Azevedo (1631)...................................................................p.51 1.4 A carta de Estevão de Cacela (1627).........................................................................p.52 1.5 A carta de João de Cabral (1628)...............................................................................p.57 1.6 Balanço das características gerais da correspondência analisada..............................p.59 8 Capítulo II: Missão no Tibet...............................................................................................p.64 2.1.Os antecedentes da Missão Tibetana: a Missão Mogol e a viagem de Antônio de Andrade ................................................................................................................................................p.65 2.2.O estabelecimento da missão em Tsaparang....................................................................p.84 2.3. O estabelecimento da missão em Shigatsé......................................................................p.87 Capítulo III: Estratégias de conversão da Gente pia tibetana.........................................p.89 3.1.As categorias jesuítas e a descrição dos budistas tibetanos ............................................p.90 3.1.1.cristãos antigos ou gente pia ........................................................................................ p.90 3.1.2. A localização do Tibet.............................................................................................. p.103 3.1.3. Interesses locais: o apoio dos soberanos ..................................................................p. 107 Conclusão: catequizando a gente pia tibetana ...............................................................p. 111 Referencias:........................................................................................................................p.123 Fontes e................................................................................................................................p.124 Bibliografia .........................................................................................................................p.126 Apêndices e anexos: .........................................................................................................p. 130 9 APRESENTAÇÃO 10 Apresentação Em 1624, um jesuíta chamado Antônio de Andrade parte de Agra, norte da Índia, com destino à Ásia Central. Durante sua permanência na corte do Imperador Mogol Jahangir, o jesuíta teve notícias, através de relatos de viajantes e de outros religiosos, de uma cristandade que viveria para além das montanhas. Andrade se propõe a investigar a veracidade desses rumores, deixando Agra no dia 30 de março daquele ano. Desde a época de Akbar (1556-1605) – pai de Jahangir –, imperador mogol famoso por sua “tolerância” religiosa e por manter em sua corte sábios de várias regiões que professavam as mais diversas crenças, os jesuítas têm alguma liberdade no norte da Índia. Desenvolvem sua atividade missionária alternando momentos mais otimistas e promissores, e outros nem tanto, nos quais relatam a frustração de suas expectativas: em especial, o fracasso na conversão do próprio soberano. O Grão-Mogol, Mogol ou Hindustão corresponde a um dos três maiores Impérios dessa parte da Ásia, nos séculos XVI-XVII, ao lado do Império Safávida e do Império Otomano. 1 Os três primeiros conquistadores mogóis foram Babur (1526-1530), Humayun (1530-1556) e Akbar (1556-1605), os quais estenderam seus domínios do sul do subcontinente indiano até a China, a nordeste, e ao Império Safávida, a noroeste. Segundo a descrição de Manuel Godinho de Eredia, de 1611, 2 sete reinos compunham o Mogol: Guzarate, Deli, Purat, Cabul, Caxemira, Bengala e Sind. Para o Ocidente, o Taj Mahal talvez seja a mais famosa contribuição mogol. Construído entre 1630 e 1652, pelo neto de Akbar, Shah Jahan (1628-1707), o mausoléu localiza-se
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