[553] _Dial._ x. 4.
[554] The dates given by Barbosa Machado are Rector 1565, Provincial
1571.
[555] He introduces himself as a theologian in his dialogues, and one
may infer several facts concerning his life, e. g. that he had been
in Rome (_Imagem_, Pt. 2, 1593 ed., f. 351 v.), Montserrat (f. 88),
Marseilles (f. 88), Savoy (f. 295), Madrid (f. 190), that he kept a
diary (f. 190), that he was _curioso de antigualhas_ (f. 352).
[556] Macedo, quoted by Innocencio da Silva (iii. 176), alleged this
to be a ‘faithful translation’ from Petrarca. Why Petrarca (1304-74)
should praise Belem Convent and Coimbra University, refer to the recent
death (1557) of King João III, or speak of ‘our’ Francisco de Hollanda
we are not told. Pinto in a later dialogue, _Da Tranquillidade da
Vida_, refers to Petrarca’s _Vita Solitaria_ (Pt. 2, 1593 ed., f. 47
v.).
[557] Since 1590 is implied as the date of this dialogue on f. 290
of the 1593 edition it must be emphasized that the _Segunda Parte_
appeared originally in 1572.
[558] Pt. 2, 1593 ed., f. 366 v.: _eu revolvo os livros ... com grandes
trabalhos & vigilias_.
[559] Cf. _Dialogos_, 1604 ed., f. 346: _Coimbra, onde gastei a flor de
minha adolescencia._ (This edition really has but 344 ff. since f. 29
follows f. 22.)
[560] _Dialogos de Dom Frey Amador Arraiz_, Coimbra, 1604. The idea of
the work belonged to his brother, Jeronimo Arraez, who did not live to
complete what he had begun.
[561] The same variety occurs in _Poderes de Amor em geral e horas
de conversaçam particular_ (1657), by Frei Cristovam Godinho (_c._
1600-71) of Evora.
[562] He wrote the life of the prior, Frei Luis de Montoia, whose _Vida
de Christo_ he completed.
[563] _Tendo elle sua mãi e irmãos muito ricos e a Condessa de Linhares
sua irmãa, todos offerecidos a pagar o grosso resgate que os Mouros
pediam, por saberem a qualidade de sua pessoa_ (_Cronica do Cardeal Rei
D. Henrique_, p. 38).
[564] See his prefatory letter in the _Trabalhos_. Cf. Antonio, _Bib.
Nova_, ii. 307. Barbosa Machado speaks of _hũa horrivel masmorra_.
[565] Cf. p. 39 (1666 ed.): _Ó, ó, ó amor; ó, ó, ó amor, cale a lingua
e o entendimento, dilatai-vos vos por toda esta alma_, &c.; or p.
54: _Ah, ah, ah bondade; ah, ah amor sem lei, sem regra, sem medida,
adoro-te, louvo-te, desejo-te, por ti suspiro._
[566] He also wrote _Oratorio sacra de soliloquios do amor divino_
(1628) and various works in Latin. Manuel Godinho refers to his
_Estimulo das Missões_ (_Relação_, 1842 ed., p. 47).
[567] C. Castello Branco, _Estrellas propicias_, 2ᵃ ed., p. 204.
Its only fault, artistically, is the detailed description of the
commemoration festivities, which come as an anticlimax.
[568] Other works of the period are similarly read rather for their
style than as history, as the _Historia Ecclesiastica da Igreja de
Lisboa_ (1642) and the _Historia Ecclesiastica dos Arcebispos de Braga_
(2 pts., 1634, 1635) by D. RODRIGO DA CUNHA (1577-1643), the Archbishop
of Lisbon who had an active share in the liberation of Portugal from
the yoke of Spain in 1640.
[569] Another renowned Court preacher was D. ANTONIO PINHEIRO (†1582?),
Bishop of Miranda, whose works were collected by Sousa Farinha:
_Collecção das obras portuguesas do sabio Bispo de Miranda e de
Leiria_, 2 vols., 1785, 6.
[570] e. g. _officio e dignidade, gritos e brados, boca e lingoa,
cuidão e imaginão_. Macedo (_O Couto_, p. 82) rightly calls Ceita _um
dos principaes textos em lingua portugueza_.
[571] Other noted preachers were the Jesuits FRANCISCO DO AMARAL
(1593-1647), who published the first (and only) volume of his _Sermões_
(1641) in the year in which Vieira came to Portugal, and FRANCISCO
DE MENDONÇA (1573-1626), a master of clear and vigorous prose in his
two volumes of _Sermões_ (1636, 9); and the Trinitarian BALTASAR PAEZ
(1570-1638), whose _Sermões de Quaresma_ (2 pts., 1631, 3), _Sermões
da Semana Santa_ (1630), _Marial de Sermões_ (1649), may still be read
with profit.
[572] _Ha poucos annos que he arribado_ (the Inquisition in Portugal),
Pt. 3, 1908 ed., f. xxxii.
[573] See p. 5 of _Prologo_: Portuguese is _a lingoa que mamei_, but
his _passados_ are from Castile.
[574] The inhabitants of the Peninsula are _astutos e maliciosos_,
Spain is ‘a hypocritical and cruel wolf’, the Portuguese are _fortes e
quasi barbaros_, the English _maliciosos_, the Italians, since the book
was to appear in their country, merely ‘warlike and ungrateful’.
[575] If, for instance, the bracketed words in the following
sentence (p. 3, § 5) be omitted it gains in vigour and loses little
in the sense: _Este poder se não deo aos Reys para extorsoens_ [_&
violencias_] _mas para amparar_ [_& defender_] _os vassallos porque até
o propria Deos parece que tem as mãos atadas a rigores_ [_& castigos_]
_& livres a clemencias_ [_& misericordias_].
[576] He had been fortunate, for, says Antonio Vieira in 1640, _não ha
guerra no mundo onde se morra tão frequentemente como na do Brazil_.
[577] e. g. in the following passage (p. 47), in which Calderon and
João de Deus join hands: ‘The world and its glory is a passing comedy,
a farce that ends in laughter, a shadow that disappears, a thinning
mist, a fading flower, a blinding smoke, a dream that is not true.’
[578] _Estimulos de amor divino_ (1758) is an extract from this, as the
_Tratado breve da oraçam mental_ (5th ed., 1757) is extracted from the
_Exercicios Espirituaes_.
[579] Pt. 2 appeared in 1733.
[580] He often deliberately links a soft and a hard word, as _caça e
cão_, _candores da celestial graça_, _licita a guerra_. Thus his style
becomes _crespo sem aspereza_.