Vietnam

1631 · réf. 5335 — Rome: Francesco Corbelletti 1631. FIRST EDITION. Hardcover. Fine. Bound in early 20th c. stiff parchment ruled in red with elegant pen-work in red and black on the spine. A nice copy perhaps lightly washed. With woodcut arms of the dedicatee Pope Urban VIII with the Barberini arms on p. 3. FIRST EDITION of this important account of Vietnam the first report on Vietnam written by a European. Written from the author's own experiences during his residence in the Nguyễn domains in what is now central and southern Vietnam between 1618 and 1621 the work presents the author's direct observations of the land's geography climate and natural resources; its political administration commerce and social customs including descriptions of indigenous religions; as well as a narrative of the progress of the nascent Jesuit mission. The Italian Jesuit scientist a heliocentrist and supporter of Galileo arrived in Cochinchina in late 1617 or early 1618 when the missionary presence was still in its infancy and marked by uncertainty. Expecting hostility or even martyrdom Borri instead found a courteous reception and went on to spend four productive years in the country. During that time he strengthened the mission established lasting relations with local communities and conducted scientific research. In Chapter 5 he records his predictions and observations of two lunar eclipses and the solar eclipse of 22 May 1621. Although Borri's Relatione contains no sustained Vietnamese text it is among the earliest European works to record Vietnamese Cochinchinese words phonetically in the Latin alphabet-chiefly titles such as Onsaij ông sãi "monk" Omgne ông nghè "court official" and place names like Faifò Hội An and Turon Äà Nẵng. These spellings document early European attempts to capture Vietnamese sounds before the creation of the systematic Romanized script quốc ngữ by later Jesuits such as Alexandre de Rhodes. The book is structured in two parts the first dealing with the geography and culture of Vietnam. BOOK I - The Temporal State of Cochinchina Borri introduces Cocincina Cochinchina the area corresponding roughly to central and southern Vietnam ruled by the Nguyễn lords. He explains the etymology of the name from "Coci" a Japanese term for Annam and "China" and locates the country between Tunchim Tonkin northern Vietnam and Chiampà Champa south-central Vietnam. He praises its fertility mild climate and dense population portraying it as a prosperous and well-governed realm suited for missionary enterprise. He describes a region of temperate weather divided between rainy and dry seasons. The atmosphere he notes is wholesome and pure free from epidemic disease. He admires the regularity of the monsoon winds which bring both agricultural abundance and maritime prosperity. In Chapter 3 Borri offers a lush catalogue of agricultural wealth-rice sugar fruits and aromatic woods like aloes and calambac. Borri likens the fertility of Cocincina to that of Italy itself and emphasizes divine providence in the country's abundance. He observes that the people are skilled in irrigation and land management. In Chapter 4 "Of Elephants and the Abadas" Rhinoceroses Borri turns to fauna describing elephants used in labor and war and the abada rhinoceros found in the forests. He recounts local stories and adds European natural-philosophical reflections presenting the animals as symbols of strength and divine order. An ethnographic portrait follows; Borri comments on the politeness and intelligence of the Cocincinesi Vietnamese their industry and sense of honor. He also notes "superstitious" elements in religion and medicine describing their use of herbal cures and astrological diagnosis. The men wear loose garments; women are modest and industrious. The society he writes prizes civility and filial duty. Chapter 6 - Of the Political and Civil Government The government is structured hierarchically: the Nguyễn lord rules from Sinvuà Huế through governors of provinces such as Quamguya Quảng Ngãi Cacciam Qui Nhơn and Pulucambì Phú Yên. Laws are administered with Confucian-like decorum; justice is swift and often exemplary. The administration balances severity and generosity maintaining peace and prosperity. Chapter 7 describes the Nguyễn ruler's military might and his conflicts with Tunchim Tonkin. The king commands numerous elephants and disciplined troops and Borri marvels at the discipline and courage of the soldiers. He describes the long rivalry between the Nguyễn and Trịnh dynasties as both political and moral warfare. Borri ends Book I with a vivid description of Faifò Hội An and Turon Äà Nẵng flourishing harbors open to Japanese Portuguese and Chinese traders. The openness of the ports makes Cocincina a meeting point of East and West its commercial wealth feeding the royal treasury and preparing the ground for Christian missions. Book II is Borri's account of the Jesuit Mission and the progress -and setbacks- of bringing Christianity to Vietnam. Borri recounts the first entrance of Jesuit missionaries into Turon Äà Nẵng and Cacciam Qui Nhơn. Welcomed by local officials they erect two churches and begin preaching through interpreters. The early success marked by curiosity and goodwill from the people seems to promise a great harvest of conversions. Soon misfortune strikes. Drought and famine are blamed on the Jesuits and persecution erupts. Borri himself is sent from Macao Macau to aid the mission traveling in disguise. Miraculously torrential rains begin at his arrival which locals interpret as proof of divine favor and hostility ceases. The Governor of Pulucambì Phú Yên or Quy Nhơn befriends the missionaries grants them land and builds a church and residence. His protection allows the Fathers to preach publicly and win respect at court. The chapter emphasizes how local authority could shelter fragile missions. Tragedy follows. The Governor dies suddenly of fever while hunting before baptism. Borri mourns him as a noble pagan whose sympathy for Christianity nearly transformed the province. With his death the missionaries lose all support and return to poverty and danger. After three years of hardship in Pulucambì divine providence renews the mission. The wife of an ambassador from Nuoecman Nước Mặn moved by Borri's preaching requests baptism followed by twenty-five of her ladies. She receives the Christian name Orsola Ursula. Later her husband the Ambasciadore Ignatio Ignatius and many courtiers convert marking the first flowering of Christianity among the elite. Borri narrates conversions among scholars and astrologers. One notable case involves a royal astrologer who mispredicted an eclipse that Borri accurately forecast using European astronomy. The accuracy of Jesuit science impresses the court leading several literati to study Christian doctrine and some to convert. There are descriptions of priests and Onsaij Buddhist Clergy being converted to Christianity. A Buddhist monk named Onsaij Ly for instance becomes an exemplary Christian living a pious life preaching publicly and converting others-including learned monks and nobles. Borri interprets this as proof that divine grace can penetrate the highest orders of gentile religion. Borri next surveys native religious systems tracing them to Xaca ÅšÄkyamuni Buddha and noting similarities with pagan errors known to Europe. He divides the sects into philosophers idolaters and astrologers arguing that their doctrines contain echoes of the Gospel distorted by ignorance. Borri describes healings answered prayers and deliverance from storms as proofs of divine favor confirming the truth of the new faith among simple folk. By the time Borri writes Faifò Hội An Turon Äà Nẵng and Cacciam Qui Nhơn all possess flourishing Christian congregations with churches catechists and sacraments. The Jesuits administer baptisms and establish schools creating a stable Christian presence in the kingdom. Chapter 11 - On the Kingdom of Tonkin Borri turns north to Tunchim Tonkin ruled by the Trịnh lords. He sketches its wealth learning and openness to European contact predicting that Tonkin too will embrace Christianity complementing the progress in Cochinchina. In his final chapter Borri concludes with an exalted description of Cochinchina-its beauty healthful climate wealth in gold silk and aromatic woods and the sweetness and liberality of its people. He insists that the land lacks only 'many of God's angels' meaning apostolic missionaries to become a piece of heaven on earth. He contrasts the openness of Cochinchina where foreigners may live freely with the restrictions of China affirming that here the Gospel may flourish without disguise. Further reading: Olga Dror "Phantasmatic Conchinchina" in "Views of Seventeenth-century Vietnam" pp. 23-59. Francesco Corbelletti hardcover