Trelado de huma carta que escreueo Anrrique de macedo, que estaua em xiraz que he na Persia, ao P. Mestre Gaspar.
Transcription
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[Page 1] [Texto Principal] RELADO de hua carta q escreueo Amriq demacedo, q estava em Xuraz q he na Persia, ao p. Mestre Gaspar — Muito seruojo. Eu do p. depoys de minha partida desta cidade para esta terra de Xuraz, escreuy a T. R. do q ate entao tinha passado. E asim fez Abrem cab Rey de Xuraz, e capitão moor dos Persas escreuer hua carta a T. R. Soubra ao Capitão sobre amulher do Cide q se ha fez Chrã q veo de Chaul. Ate o presente nõ se fez o q ha passado estando nesta corte. Esperando reposta do negocio a que vim chegou aqui o Cide marido da molher a queixarse ao Xatamaz q os Portugueses lhe tomaram quatro ou cinqo mil pardaos a esta cidade como em Chaul. E q lhe tomara sua molher para lha fazer Espurz como defeitu fizerão.
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[Page 1] [Texto Principal] Húa casa onde se vendia vinho & thez cabos os Portugueses, & the fazia ab aguilo por q empareta de Mahamede. De todos estes queixumes já digo o Ixiequa: E o xatamaz entrou logo & muita escolta; e mandou-me dizer pelos principaes de seu conselho q escreuesse logo a Ormuz, Sá India & mandasse a molher q eu eos q amigo uicrad nb uos auiamos detornar até q ella nb uiesse. Et também mandou a Abre cad a El Rey de Cara. E ao smo de Carmão, q tende ra a molher q vão sobre as terras de Ormuz. E assome & ponhão cerco a Ormuz / Isto he aq o Xatam mandado. Como illo he coufa q toca amfia somda fe mfei dizera. T.R. ne pedix o reme- dio q ey de ter Nosso snor por que elle he onemedea. No me pesa daqui senad da gente q comigo tenho q lhe ns posso dar nbi remedio para os por em sua soberdade: q demi como T.R. sabe custumado sad destas boas ueturas (onfado eftou na mia do smo z elle faça oq for mais seu furio. A gente desta terra he muito soberba. Ao xa adozado como Ds / Abrem cad quando escreue as xa esferuelhe q porem elle se sustenta oceo Sa terra, E thesfevce todos os seus grandes. hora ucia T.R. amo se pode pedir razab agelc q uine desta maneira. (a ficad comigo X ix Chraos entre portugueses E sefrawos. Nofei como os ey de sustentar q ja tenho gastado o q trouxe em prestas Speitas. por q fedoutarmam? ofzera nb podes a Viuer Segundo a gete he cubiosa E chea de Interesse. Obrigou me adav guerer Jr decabe despachado falecome uetura q diligencia nb faltou por my. Edk trabalho é q me pofe rad meus pecados me ferom o aluuoço q tinha de escreuer a T.R. todas as meudezas desta terra Lavay Antonio mendez dolinba, elle dira a T.R. tudo oq caa passa como bª q vio tudo oq tenho pasado. Delle se pode T.R.
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[Page 45] [Texto Principal] me remitto. Nõ digo mais senão q mil S. o tenha e sua guarda. Só acabei o Terc. fui co & ami chegue a estado de salvação. Em suas orações me encomendo Desta serra de Tabriz xxx y d agosto de 1590 — Estas cousas já T. R. escreveu; deuas de guardar p. si, poq nessa cidade ha muitos Mouros & falsas Portugueses & se souberem q eu isto escrevi, escrever-lho ao ca como eu escrevo agora uo. E far-me-á mais dano q proveito. B. q o Natumarz m. m. mandou dizer senão q escrevesse à maneira de conselho q mude-se a molher & nõ quisesse fazer, q se perdesse a amizade de tantos annos. T. R. sabia o q passa é verdade. Eu escrevo ao Snr Governador. E às fas Capitães dessa fortaleza E ao Tdor da fusta, que pois me ca tem os mios G. ordenem de maneira q me susteje E às fas Portugueses q comigo tenho. T. R. por amor de Nosso Snor fale lá mesma como d’essi E assi deve escrever ao Snr Gon. Ami até goza m.me fizeram mais mal q tolher-me a v. da. Nab me tomaram nada ne me prenderam. Nõ sedene lá faz mais escândalo do q me ami farem . f. Tolher-me ainda, pq q nõo me parece bem até q eu nõ vá. Esto se’ nõ ouver de mandar. Que visto nõ falo por q sad mas Theologo.
Translation
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[Page 1] [Main Text]
Report on a letter written by Amriq Demacedo, who was residing in Shiraz (in Persia), addressed to Father Master Gaspar
Most reverend Father,
After my departure from this city for the land of Shiraz, I wrote to Your Reverence concerning all that had transpired up to that point. Likewise, Abrem Cab, King of Shiraz and Captain-Major of the Persians, dispatched a letter to Your Reverence regarding the Captain’s conduct toward the wife of the Cide—a woman who had recently converted to Christianity and arrived from Chaul.
To date, no resolution has been reached concerning the matter which brought me to this court. While awaiting Your Reverence’s response, the Cide—the husband of the aforementioned woman—arrived here to lodge a formal complaint before the Shah (Shahamaz), asserting that the Portuguese had seized from him, in this city as well as at Chaul, four or five thousand pardaos; and further, that they had taken his wife with the intention of compelling her to enter a convent (*espurz*, i.e., *esposa*—a historical variant spelling reflecting the contemporary Portuguese orthography for ‘nun’ or ‘religious woman’), as indeed they had done.
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— TRANSLATION —
[Page 1] [Main Text]
A house in which wine and tea were sold—the Portuguese operated it—and they conducted this trade openly, despite its being prohibited under Islamic law (*sharīʿa*), as it contravened the religious injunctions of Muḥammad.
Of all these grievances, I have already reported them to the *Ixequa* [i.e., *Shaykh al-Islām*, chief religious authority]. Thereupon the *Xatamaz* [i.e., *Shahdām*, a high-ranking Persian administrative or military official—possibly a variant rendering of *Shahdām* or *Shāhdār*, denoting a provincial governor or commander] entered the city immediately, accompanied by a large retinue. He instructed me—through the principal members of his council—to write at once to Ormuz and to India, ordering that my wife be sent forthwith; he stipulated that we should remain here until her arrival. He likewise dispatched letters to Abre Cad [i.e., *Abū al-Qāsim*, likely a local dignitary or regional chieftain], to the King of Cara [i.e., *Kārā*, possibly a transcription of *Qalhāt*, *Kishm*, or another coastal polity in the Persian Gulf region], and to the *Smo de Carmão* [i.e., *Sāmūr-i Karmān*, or more plausibly *Shāh-i Kirmān*, i.e., the ruler of Kermān province], directing them to dispatch their forces against the territories of Ormuz—and indeed, they have since laid siege to Ormuz. This is the order issued by the *Xatam*.
As for this matter, it concerns affairs touching upon both sovereignty and jurisdiction: thus, I have stated clearly what course of action is required. I entreat Your Reverence [T.R. = *Vuestra Reverencia*, formal address used for ecclesiastical superiors, e.g., a bishop or provincial superior of a religious order] to seek divine remedy through Our Lord, for He alone is our true physician. I am not distressed on my own account, but rather for the people who are with me—for I am unable to provide them with any relief or sustenance, nor can I place them under my own authority. As Your Reverence knows well, I have long been accustomed to such hardships and privations (and I remain steadfast in my faith, trusting wholly in God’s will and in the guidance of the *Smo* [i.e., *Shāh* or *Sāmūr*, perhaps a title for a Persian sovereign or high dignitary]; may He do whatsoever He deems most fitting).
The people of this land are exceedingly proud and imperious. The *Xa adozado* [i.e., *Shāh-i Adūzādah* or *Shāh-i Ādūzād*, possibly a title or epithet meaning ‘the Shah of the Chosen/Exalted One’, or a corrupted rendering of *Shāh-i Dūzakht* or similar—context suggests a senior Persian ruler or viceroy] and Abre Cad, whenever they correspond with the *Xa esferuelhe* [i.e., *Shāh-i Isfahān* or *Shāh-i Safavī*, likely referring to the Safavid monarch or his representative in Isfahan], assert that he maintains himself and his dominion solely through the revenues derived from this territory—and thereby commands the allegiance of all his great men. At present, Your Reverence, one may justly ask how such conduct can be tolerated: how can justice be upheld when matters are handled in this manner?
I remain here with X ix Chraos [i.e., *Xīr Khurāsān*? Or possibly *Xīr-i Khurāsānī*—a scribal variant indicating Persian or Khurāsānī troops; alternatively, *Chraos* may render *Khorāsānīs* or *Khorāsānī troops*]—that is, among Portuguese and *sefrawos* [i.e., *Safawīs*, i.e., Safavid soldiers or officials]. I observe how I must sustain them: already I have expended all the funds I brought with me in loans and advances. Why? Because the local population is covetous and driven entirely by self-interest.
I was compelled, moreover, to dispatch the aforementioned *Jr decabe* [i.e., *Jr.* = *Juro*, or possibly *Jerónimo*; *decabe* = *de cabeça*, i.e., ‘in person’ or ‘as head delegate’—likely designating a trusted agent or secretary] without delay. He has spoken with *uetura* [i.e., *Udūra* or *Udūrā*, possibly a personal name or title; contextually, likely an official or intermediary] and spared no diligence on my behalf. My labour lies in this: my sins have so clouded my judgment that I have hitherto failed to write to Your Reverence with full particulars concerning all the circumstances prevailing in this land.
António Mendes de Linhares will convey this letter. He shall inform Your Reverence of everything that has transpired—having witnessed, first-hand, all that I have endured. From him, Your Reverence may obtain a complete and reliable account.
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[Page 45] [Main Text] I refer myself to the foregoing. I add no further words, save that may God preserve you and keep you in His holy safeguard. I have only just completed the Third [i.e., the Third Part of the Spiritual Exercises of St Ignatius Loyola]; I went forth with him, and he brought me to a state of salvation. I commend myself to your prayers. From this mountain of Tabriz, 23rd August 1590.
These matters T.R. has already written about; he instructed that they be kept strictly confidential—indeed, guarded by you alone—since in that city there are many Muslims (*Mouros*) and false or disloyal Portuguese (*falsos Portugueses*), and should they learn that I have written thus, they would certainly report it to the authorities—as indeed they would do were I writing now in open form. Such disclosure would cause me greater harm than benefit.
Blessed be the Natumarz [a local Persian title, possibly denoting a high-ranking civil or military official; cf. *nāẓim*, *nāẓir*, or *amīr*], who sent word to me, urging me—by way of counsel—to change my wife’s conduct; and when I refused, he warned that our longstanding friendship would be forfeit. T.R. is fully aware of what has transpired—and this is true.
I am writing separately to the Lord Governor, to the captains of that fortress, and to the commander (*Tedor*) of the *fusta* [a light galley or armed vessel common in Iberian and Ottoman naval contexts]. Since they hold my goods (*mios G.*), I request that they arrange for my sustenance accordingly. I also write to those Portuguese (*fas Portugueses*) who remain with me.
T.R., for the love of Our Lord, must speak on my behalf at the same court—and should likewise write to the Lord Governor. As for Ami, he has done me more harm than merely withholding my allowance (*v. da.* = *vencimento*, i.e., stipend or salary). They took nothing from me, nor did they imprison me; yet the scandal they continue to make there exceeds even the injury they have inflicted upon me. To withhold my allowance still further would be unjust—indeed, I consider it inappropriate until such time as I depart. This instruction need not be forwarded unless expressly ordered. As for why I do not speak directly: it is not because I lack authority, but because I am a theologian.