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Rutherford the Company of Jesus in Colonial Brazil and Mexico FINAL DISSERTATION MANUSCRIPT

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Rutherford the Company of Jesus in Colonial Brazil and Mexico FINAL DISSERTATION MANUSCRIPT “The Company of Jesus in Colonial Brazil and Mexico: Missionary Encounters with Amerindian Healers and Spiritual Leaders, 1550-1625” Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Jessica Rutherford, M.A. Spanish Literature Graduate Program in Spanish and Portuguese The Ohio State University 2017 Dissertation Committee: Lisa Voigt, Advisor Jonathan Burgoyne Lúcia Costigan Fernando Unzueta ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! Copyright by Jessica Lee Rutherford 2017 ! ! ! ! ! ! Abstract In this dissertation, I argue that Jesuit missionary writings in the Americas demonized and appropriated indigenous sources of medical knowledge, contributing to the exclusion of indigenous voices from the archive of the western history of science and medicine. I take a critical look at the way in which Jesuits implemented a discourse of sorcery as a strategy to delegitimize Amerindian healers and spiritual leaders that stood in opposition to the colonial occupation of present-day Brazil and Mexico. In chapter 1, I illuminate the cognitive operations behind the Jesuit impulse to impose Christianity on native communities through a reading of Jesuit-authored letters from colonial Brazil, including missionary correspondence from José de Anchieta, Fernão Cardim, and António Vieira as well as a set of anonymous letters penned from São Vicente. In these documents we find that— given the swiftness of smallpox outbreaks—encounters among Jesuit missionaries and Amerindians were often structured around an urgent need to care for the sick, making the study of local medicines all the more necessary. In chapter 2, I analyze Portuguese Jesuit Fernão Cardim’s appropriation of indigenous botanical information in his natural history, known today under the title Tratados da Terra e Gente do Brasil [Treatises on the Land and People of Brazil] (1583-1601). As Cardim’s text demonstrates, missionaries wrote natural histories to serve as conversion manuals, set alongside useful information on how to survive in foreign places. In my final chapter, I bring in a natural history from another area of the Americas, José de Acosta’s Historia ii natural y moral de las Indias [Natural and Moral History of the Indies] (Sevilla 1590), to demonstrate the systematic approach that the Company of Jesus took in their study of American nature. As visitors to the missions in the Americas, both Cardim and Acosta drew heavily from locally based José de Anchieta and Juan de Tovar as they compiled their studies on colonial Brazil and Mexico respectively. I focus my reading of Acosta’s natural history on the spiritual politics of Nahua-Christian ritual encounters in present- day Mexico. I analyze the way in which Jesuit missionaries’ ambivalent representations of American botanical medicine worked to value indigenous knowledge of the natural world for practical use, while they criminalized native healers based on alternative spiritual application. This study focuses on how demonizing discourses, religious in ideology and spiritual in scope, use the notion of universal truth-value and geo-privileged spaces of representation to commit acts of epistemological violence against oppressed communities. Moreover, this study demonstrates that the Jesuit discourse of sorcery was used to legitimize the Christian missionary’s “right” to possess indigenous land and extract their natural resources for their own gain, whether spiritual or economic. In order to polemicize the authority that Europeans assumed in these cross-cultural exchanges, this research dialogues with postcolonial debates on the geo-politics of knowledge and power in colonial Latin American studies. Specifically, I work beyond the confines of present-day national borders that have traditionally separated the study of Brazil and Mexico, and I challenge Western-dominated paradigms of scientific authority to highlight the contribution of indigenous knowledge to the history of science and medicine. iii ! ! ! ! Dedication This project is dedicated to my dear professor, Maureen Ahern. Thank you. iv ! ! ! ! Acknowledgements This dissertation is the product of the support that I have received from professors, colleagues, and friends. Most of all, I am grateful to my advisor, Lisa Voigt, who has been a wonderful mentor in this endeavor. I am also indebted to my professors and committee members that I have studied with along the way at The Ohio State University: to Lúcia Costigan for sharing her knowledge of colonial Brazil; to Jonathan Burgoyne for his expertise in the medieval period; and to Fernando Unzueta for his perspective on Latin American theory and culture. I am also grateful for my professors from the University of Iowa, Amber Brian and Denise Filios, who introduced me to the fields of colonial Latin American literature and culture and medieval Iberian studies respectively. This project began at The Ohio State University when I started my work with Maureen Ahern on the cultural geographies of Jesuit natural and moral histories on the Americas and is dedicated to her memory. I am grateful to the Department of Spanish and Portuguese, the Center for Medieval and Renaissance Studies, the Center for Latin American Studies at OSU for their contributions to the funding of this project, which took me to the archives of the National Library in Rio de Janeiro, Brazil, the Public Library in Évora, Portugal, and the Royal Academy of History in Madrid, Spain. I am indebted to the John Carter Brown Library as well as the Folger Shakespeare Library for providing the funding that allowed me to use their archives for my research. I would also like to thank María Portuondo (historian of science v and medicine at Johns Hopkins University) for the 2014 seminar that she offered at the Folger, Science in Early Modern Atlantic Cultures, which served as the foundation for my interventions into the history of science and medicine. Finally, on a very personal level, I extend my thanks to my family for their unwavering love and patience as I completed this project: to my dad, Jerry Rutherford, my mom, Colette Gunhus, and my brother, Cole Rutherford, for always supporting me, even from afar. Thank you to the Garee family (Dan, Charlotte, and Gail) for the comfort, love, and support that they provide here in Columbus, OH. A final thank you to my dear friends (and colleagues) that are like family, John Petrus and Jonathan Billy Theiss, for the comic relief and unconditional love. vi ! ! ! ! Vita 2010-present .................................................. The Ohio State University, Columbus, OH Graduate Teaching Assistant 2010 ............................................................... M.A. Spanish Literature, The University of Iowa, Iowa City, Iowa 2006 ............................................................... B.A. Spanish and International Relations and Politics, The University of Iowa, Iowa City, IA Fields of Study Major Field: Spanish and Portuguese Primary concentration: Colonial Latin America vii ! ! ! ! Table of Contents Abstract……………………………………………………………………………………ii Dedication………………………………………………………………………………....v Acknowledgements……………………………………………………………………….vi Vita………………………………………………………………………………………vii Introduction: Deconstructing Colonial Magic, Medicine, and Religion in Jesuit Counter- Reformation Ideology……………………………………………………………………..1 Iberian Science and Medicine: Literature Review………………………………………...6 Magic, Medicine, and Jesuit Theology………………………………………………………23 Strategic Missionary Positions in Colonial Brazil and Mexico …………………............37 Chapter 1: Jesuit Power Struggles in Colonial Brazil: Sorcery, Spiritual Authority, and Smallpox…………………………………………………………………………………46 The Oppositional Forces of the Native Pajé and Caraíba……………………………….54 Jesuit Baptism in extremis: Missionary Networks of Disease…………………………...65 António Vieira’s “Annua Da Provincia do Brasil”: the sertão, 1624 and 1625................95 viii Chapter 2: Appropriating Indigenous Knowledge in Sixteenth-Century Brazil: Fernão Cardim’s Tratados da Terra e Gente do Brasil………………………………………...108 Cardim’s Appropriation of Tupi Medicinal Knowledge……………………………….117 The Geopolitics of Spiritual Conquest: Denigrating Brazil…………………………….140 The Commerce of Jesuit Writings in Early Modern Empires…………………………..156 Chapter 3: The Spiritual Politics of Ritual in Colonial Mexico: José de Acosta’s Historia natural y moral de las Indias…………………………………………………………...175 Manuscript Circulation in Colonial Mexico……………………………………………184 Missionary Intervention and the Spread of Disease in Anáhuac……………………….194 The Role of Plants in Nahua-Christian Ritual Encounters………………………..……207 Conclusion: Dance as Medicine: Indigenous Sites of Agency in the Americas………………………………………………………………………………..227 References………………………………………………………………………………235 ix ! ! ! ! Introduction Jesuit Writings from Early Modern Iberian Empires: Deconstructing Magic, Medicine, and Religion At the turn of the seventeenth century, European missionaries and traveling- mercantilists were buzzing with news of the Americas.1 This was the age of rapid advancement in European nautical technology, when the East and West became linked via new transatlantic exchange networks that transported people and goods in new circuits throughout the Atlantic world. The Company of Jesus would play a critical role in the development of these newly formed pathways via their global installation of missionaries throughout the early modern Iberian empires and beyond. In this endeavor,
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