Estas são as nouas da Xpadade e calidades de Ethiopia que he o Reino do pestre João Realmente como se passa na terra, a qual emformação o pe. Mestre Gaspar mandou tomar dos homens que este ano de 1551 de laa vierão fideliter
This transcription, dated 1554, details the religious practices, social customs, and political structures of a 16th-century community in India. The document describes the consecration of churches, the performance of sacraments, and the roles of priests and the King. It also outlines unique rituals s...
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| Format: | Manuscripts |
|---|---|
| Published: |
1551
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| Subjects: | |
| Online Access: | https://macau-legacy.usj.edu.mo/docs/LW32EBE8/viewer_LW32EBE8.html |
| _version_ | 1879933417319038976 |
|---|---|
| archiveLocation | 49-IV-49, fl. 139 |
| building | Portugal. Biblioteca da Ajuda |
| collection | Portugal. Biblioteca da Ajuda |
| description | This transcription, dated 1554, details the religious practices, social customs, and political structures of a 16th-century community in India. The document describes the consecration of churches, the performance of sacraments, and the roles of priests and the King. It also outlines unique rituals such as the exorcism of demons and the preparation of the King for his coronation. The text includes information on marriage customs, including the practice of "Tigers" and the concept of "Camisas." Additionally, it discusses the conversion processes of Moors to Christianity and the interactions between Christian and Muslim communities. The document provides insights into the cultural exchanges and religious syncretism prevalent in the region during the late 16th century. Entry number 74 in catalogue "Jesuítas na Ásia" |
| first_indexed | 2026-05-10T08:59:02Z |
| format | Manuscripts |
| fulltext | [transcription]
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70
&
Jhus Maria.
Estas são as novas da expedição de Felho para que he o Reino do Pestre João Realmente como se passa na terra, a qual em formaçoão o P. Mestre Gaspar mandou tomar dos somos que este ano de 1551 dele vieraõ fideliter
Va
70
item. Confessão e creem a Santíssima Trindade e nossa sra. E tudo o mais que a Igreja de Roma tem. Ecre. –
ra
r. O seu consagramento das Igrejas he desta maneira matam nove vacas e nove cabritos e nove palhinhas e nove pássaros e com este sangue untam as portas e altar e fazem outras cerimônias. As Igrejas estão situadas à nossa maneira e cobertas de palhas redondas do meio para cima e o asento da parede he quadrado altura de uma alça e mais. O altar As Igrejas não têm mais que húso só altar E no está em costado anhuá parede
Y Começam a cantar a missa duas horas antes da manhã com pandeiros E a tabales E palmas E não têm maneira de coro. No meio do altar está uma bacia grande dentro nela metem o cale. E outra bacia pequena onde tem hú bolo asmo com suas letras no meio o el he seu sacramento E tudo isto coberto com hú toalha E depois de consagrado pelo fiadeiro ou clérigo não o mostram ao povo E quebram pela metade duas vezes E da segunda toma a outra metade hú pequeno E lança dentro no cale
E toma o Sacerdote húas poucas de pasas pretas E espremeas e cima do cale E ali lhe botam hú poqueta de água com hú colher pequena de prata ou de cobre Acabada a missa com a mesma colher toma do V.o do cale E dá aos que a Judaõ E Junto do altar a El Rei E a Rꝭa cōsens filho de
V. A Mais gente popular que a de comutar esta a porta da Igreja E ué do altar 3 clérigos aministrarlho. O que trás o bollo nomeo E o docales a hú banda E o outro com hú ginha de água da outra banda E depois de lhe darem o bolo o Sacerdote da mão dreta dado vo do cale com a colher E depois passasse da outra banda alauaraboca a este ginde E não botam fora esta a poa – –
Y Daõ o sacramento a todo xpaõ ynda o seJo de idade de quatro anos UE se por ventura co
mēdo acerta de arrebeçar queimam aquilo com fogo E fazem hú coua no chão e enterram a quel homem no mesmo lugar onde se arrebeçou. Costumam também dar pão bento na Igreja. E a missa he dita em língua Caldeia que he a sua própria
bento na
{{PAGE:2}}
Cartas da Igreja
coroa aberta nē cleriguo nem frade. Acabando de se dizer a misa uedous padres cō huā ginde
de aguoa E o q̄ diz a misa toma da açoa na maõ E botaa em cima das casas del Rey ē Adizēdo
q̄ faz aquillo ꝑa os demonios fugirē da casa del Rey ou da suas tendas quanto anda no
campo. Em todo o tpō assi Coresma como carnal E auento sempre dizē Alcluya
Quando esta pente ha de entrar na JgreiJa ao de yr descalços E a noite dantes naõ ao deter
comercio cō suas molheres nem ao de cuspir dentro na JgreiJa nē entrar dentro nella
cō armas de nhuā casidade nē cōfaca o tirase sangue
Y O Bautismo he desta manra do dia q̄ naçe acriamça aos 16 dias o circunsidaõ utriusqꝫ sexus
E aos 4 os bautismo he desta manra do dia q̄ naçe acriamça aos 16 dias o circunsidaõ utriusqꝫ sexus
huā candea na maõ E sal na boca E o leo na testa E tocaõ os compadres E nestas çirimonias saõ
casi muy semelhantes anos, todauia ynda q̄ huā criamça esta pa morrer se naõ se cūpre
o termino de 40 / ou / 80 dias nē por iso o fazem xpaõs E muitos morrem sem bautismo por
Y Quardaõ o sabado E ao dominguo naõ comem porco nem lebre nem patos por q̄ dizē)
que tē o pee inteiro nē cousa q̄ moura a foguada. AGalinha naõ ha de matar molher por
q̄ tem q̄ he peccado.
Y Tem mtos sanctos fora do nosso Cathologuo yuda que algus̄ cayaõ com os nossos –
Y O Seu ZeJum he desta manra começaõ a coresma dez dias por que a nosa em se pondo o sol das
o Sacramento quando se Juaõ E quando Ja uem no cabo da coresma muitos frades naõ comem
se naõ detres em tres dias E outros naõ comē a derradra oitaua E tem auento E coresma
X Na coresma toda E Auento naõ comem carne nē queiJo, nē manteiga E ouos aynda q̄ por
isso mouraõ naõ deixaraõ de guardar este exordio
y as festas principaes do anno Natal sempre, quando as nosas E a sua ora
ção dominical, E angelica tambē he conforme ao vso Romano
y hos clerigos são todos casados, E tem as molheres das portas adentro. E esta cō
que casa a de ser virgen. E morendolhe a primeira naõ casaõ mais. E todas fra
des, E derigos trazen suas cruzes na mão -
item os frades andaõ polas feiras soos E acompanhadas as vezes cō homēs E molhe
res algūs de boa vida se metem ē couas. E não sarē dellas nē comem pan E tra
zen, cilicios, E cadeas de ferro a deredor da carne taõ apertadas q̄ undaõ po
dres. E fedem, e vestidos no couro. he gente de muyta abostinēcia, e ieium
item ha tambem freiras mas não estaõ em mosteiro nē tem manra de recolhimēto: E al
guās tem filhos E quasi naõ lho estranhaõ.
item Se açerta de cair a pascoa dos Judeus no seu sabado ou no nosso Dominguo ou nas festas
suas primeirais ou dias sanctos todos trabalhaõ E dizem que o fazē por naõ quar darē a q̄la
pascoa que os Judeus celebraõ
todos
L Naõ tem çincinos nas JgreiJas somte huas̄ la Jres̄ copridas E alibertem de dous E tres
couados E temnas de penduradas e hus̄ paos E ali batem cō huā pedra ou pao E so a ꝓto
dolugar
{{PAGE:3}}
por amor de 1554
YOs frades E Jrmitoẽs que uiuem no ermo caminhaõ com arcos E frechas na maõ E sua
crus de pe hū palmo na outra E trazem estas armas ꝑa defemçaõ dos lioes̄, Iizres, E alifates
E outros muitos animais brabos que andaõ pllo deserto –
y Todo homē ou molher que morre uē os p.es fazerlhe seu offiçio cō t̄ E em semço sos homes̄ cobrē
se cōpanos pretos que lhe uaõ) E asi se poem achorar, As molheres choraõ despidas da sinta ꝑa
cima As q̄ saõ parentas poem na cabeça manteiga crua E simza Remçima dela E batem
com as maõs nos peitos chorando E tamgendo com hū atabole „ inho na maõ E andaõ em roda a porta
do defunto
Y El Rey te ara fra por dia Azia guo Enunica nele caminha senō anda no cāpo todos
crem muito emsoubos E saõ agureiros Eu saõ muito defesticarias
Y El Rey quando se quer coroar tem esta hordem manda por todos seus Reinos lamçar
preguaõ que se guardem todos que solta seus Camiõ ꝑa matar gente ꝑa q̄ a todos seJa
de Vulgado q̄ se quer coroar o que nō pode fazer senaõ cōsangue de gente. Estes a quē
elles chama Camis̄ saõ escrauos catiuos seus Os quais uaõ o cultamte p̄los caninhos amatar gete
E mataõ tanta ate em cher tres Jarras prandes E este sam gue nō ha de ser dos parentes del Rey
nē de homē bramco porque dizē os feiticeiros q̄ loguo quebra auazilha onde o botaõ E a estes q̄
maiaõ metemlhe hū games o deferro plos̄ narizes per onde esta deitando o sangue te q̄ norrē
E depois de che as as tres Jarras cosemno todo Junto tanto te que fica ē manteiga tamanha como
huā noz E este guardaõ toque uay a Jgreija aJurar de guardar seus priuilegios ao pouo, E aos
constituiçoĩs do Reino E a cabando de Jurar fazemlhe huā ferida nal çabeça na coroa E alli lhe
metē esta manteiga E a que fica untaõ lhe o corpo todo por que naõ emgafesa / o Rey que agora he
quisera fazer estas cirimonias E os priuados do seu comselho E a miguos seus lhe foraõ a maõ
dizendo que os portugueses q̄ se escandilizariam muito se Elle quisesse seguir estas autiguidades
dos Reys paßados E de seu pai todauia os que se coroaõ he sacustume na terra E de neçessida
de antre Elles à de ser desta maneira
X A Vendo El Rey de casar manda per todo seu Reino buscar a mais de cora molher q̄ se achar
xpaā Jentia, ou moura E a deseruirgē E isto porq̄ tē ordes̄ de cleriguo E naõ busca genollogia
desangue / aynda o seJa muito pobre se lhe contenta cō Esta casa E Rdea e sua casa -
Y Naõ se custuma entre elles matrimonio de casamto nhū somte se halgū homē casa he deste
modo pede a molher ao pai da moça E dalhe o marido hū preço por Ella leuādo a esposa ꝑa
casa Duraõ as festas quinze dias specialmente nos homes̄ nobres E no fim delle q̄
caualgaõ todos em caualos E mulas E uaõ plō lugar folgando E asi saem ao campo ꝑa se
lauarem na ribeira. A Cabando o casamto se por tpō ou anos naõ fazē boa uida fazem Justiça
E se o marido he culpado ha de deixar toda a fazenda a molher sem lhe ficar uluā cousa te
os cabelos da cabeça rapa ꝑa lhe deixar E pello comsiguinte a molher faz outro tanto se he culpa
da Edepois se tornão casar como querem
Y Na fralda do mar onde agente he mais proseira E de menos primer tē outro estilo no casamēto
Tem comersso dous Jrmaõs com huā molher E ambos casaõ com ela. O Jrmaõ mais uelho casado
com huā molher se lhe aborrece lamcaa fora E o mais moço se quer casar cō Ella naõ lho tolhe
ynda que tenha filhos do outro E ambos tem filhos de huā molher / O mais uelho nō pode casar
cō a molher do mais moço por que dizem q̄ he peccado. Estes a q̄ chamaõ Tigares que
saõ os da fral da domar comē carne na coresma E carnal por serē trabalhadores E se querem
na mesma coresma se casaõ?
13
{{PAGE:4}}
7
Cartas, da India
Y Por alguā parte do Reino ha y mouros Expaos misturados E casaõ hus̄ com os outros E trocaõ
os filhos polas filhas. O Xpaõ fazse mouro E o mouro xpaõ. Se algum mouro se uem fazer xpaõs
naõ custumaõ de lhe por o leo E se algū Abeximxpaõ se nay fazer mouro naõ tē mais q̄ tirar
huā linha q̄ tras ao pescoço E comer carne de uaca q̄ mate o mouro. E se se torna a fazer xpaõ
ataõ lhe aliuba ao pescoço E comer carne de uaca q̄ mate o mouro.
Y A Comfisaõ he desta manra em querendo tomar o sacramto chegase ao pe E dis. Padre Jurtey, Jurey,
E peccey asolueo loguo o p.e E diz lhe nō faças mais isso. dalhe penitemçia leue
Y O Patriarca que tē na terra uē de Hierusalem cō lisemça do turco E daõ por Ele 30 Vooo / onças De
ouro que saõ 30 Voos pardaõs E ha deser homē branco E bem uestido com suas camisas mouriscas
cōpridas E huā touca na cabeça E hū bedem por cima de tudo E o capelo delle metido na cabeça por
cima da touca. Quando caminha tras dous E tres sombreiros como estes da Jndia de pe. Tem
muita renda na terra de que comē E da aquē quer E diz a misa assi como os Abexis –
XO Patriarca quando ueyo ao preste na era de 1548 que he o derradro que ueyo se chama
O sefee dise missa a El Rey da hj a algus̄ dias de pois de chegar em limguoa Arabia E de se assig
ꝗ comese carne de porco E q̄ naõ guardase o sabado E q̄ trabalhase nele como nos outros E q̄
somte guardasem noso dominguo E sanctos E q̄ se fose R ber as JgreiJas por clerigos ou frades
dando pro as maõs E que os frades naõ andasem em companhia das molheres nē bebesem
vinho E q̄ fosē recolhidos E as freiras tambem. Mas El Rey E o pouo todos lhe dizem q̄ si E depois
tornaõ a dizer que ao deseguir os comselhos E custumes de seus antepassados E dos patriarcos
passados q̄ asy lho cōsentiraõ
y Nacra de VSI. uinha outro aque elles chamaõ tanbem patriarca ꝑa ficar debaixo da obe
diemcia do outro E lhe socederse morrese
Y O Patriarca q̄ foi ao tpo de Dom xpouaõ em sua companhia por nome Dom Joaõ Brenindes
portugues falou a El Rey alguas̄ uezes na fe E que tiuese obediemcia a sancta JgreiJa de Roma
como Estrey seu prometera. Respondeolhe El Rey que era mto contente de obedecer a see da ppca
por huā carta que tinha del Rey seu pai, que todauia lhe dese carta do sancto padre ou del Rey de
portugal seu Jrmaõ E que faria o que elles lhe mandasem E elle naõ lhe deu cartas nē leuaua liuros
pa o emstruir nē cleriguos ꝑa o doutrinar, nē tinha abelidade ꝑa o fazer E loguo lhe ꝓp̄utou se leua
ualiuros ou de q̄ manra o auia de exhortar Esta obediemcia q̄ o p.e lhe deixou presumese q̄ era
pola necessidade q̄ tinha dos portugueses q̄ foraõ em companhia de dom xpouão porq̄ tinha o Rei
no todo ꝓdido por auer doze anos que o mouro lho senhore aua ou pla obrigaçaõ em q̄ era como xpaõ
de obedecer a Jgreija Romana
O P A triarca dom Joaõ Breniudes he bomē q̄ naõ tem nhuās letras E cōtrabalho resaseu efficio
diuino plō nō saber milhor JeJuā ao uso dos Aberis de meo dia a meo dia naõ come he homē cubiçi
so de bes̄ temporais E Tiraniza de alguas̄ cousas q̄ lhe daõ ꝑa seu comer naõ tem agora nhū mā
done dignidade nē credito no Reino nēse faz nhū caso delle naõ pregua porque o naõ sabe fazer
Andase na cōpanhia dos portugueses sem dizer misa nem se comfesar auera doze anōs nē tem
mais tē o Reino q̄ o nome de Patriarca he mto façil no escomūgar E no absoluer E isto pllo mto
q̄ carece de prudemcia E naõ ser nada expediente ꝑa a terra, sera homē de bos anos Anda
uestido cō duas lobas bramcas de trada te ochaõ E hū sinto de couro cuberto de seda cō hūs
tachoẽs douro q̄ de caa leuou da Jndia E huā touca na cabeça E nūca se uio cō o patriarca q̄ uiro
de Hierusalem porque naõ se atraue plā roim oratoria q̄ tē E se ēbaraçar aynda nos sete sal
mos penitemçiaes
{{PAGE:5}}
Do anno de tres seis
Teueo El Rey preso auera sete ouoito anos por espaço de hū ano ē huā Jlha escandilizandose de seu
polio saber pois que tomaua os acramto a manra dos abexis dizendo que pois elle ya ꝑa os emfinar como
usaua das cirimonias da terra ate que Elle mesmo mādou recado ao capitaõ dos portugueses pa
que o dixesem a El Rey que o mandase soltar Os quais estauaõ ausentes E entaõ os soltarō
El Rey he mui curioso de saber auerdade das cousas da se E folgua de falar nelas ynda q̄ as naõ
faça, se tiuer por tugueses no Reino ꝑa sua a JudaE defemsaõ E pes uirtuosos E letrados E q̄ puramte
buscarē a ds̄ sera muy façil sua comuersaõ por que toda sua fe tem pasta na Biblia E mto mais
usaõ do uelho testamto plo q̄ual fazem seus argumentos E prouaõ plas authoridades dos pro
fetas Juas duuidas de sua ley – –
A Ra may deste Rey que agora he he de casta de Gamze q̄ he Jeritio na terra he molher
que contradiz mto as cousas que por suiçedo deos o fo quer ordenar ou fazer E bem de Repub. tira
na E naõ mto Catholica E ꝑa cō agente da terra he atreicoada e mentiras E por ē panos, dos q̄
tambem por sua occasiaõ usa o filho por ser cousa mto comū na terra mentirse o q̄ casi se nō
estranha
casab
Y Cjuando o sol he Cris na terra sae o pouo todo das terras bradas de cōuozes Eclamor alto dizēdo
snor̄ aue miā de nos, Estaõ neste clamor teōse deffuz
Y Os seus meses saõ todos de 30 / dias E fazem mais hū mes q̄ he de seis dias q̄ he o derradro
de todos, O ano começase quando o noso
1 Dia de Reys 3. horas ante manhaā uay El Rey E a R E todo o pouo a Ribeira E depois
q̄ hū Sacerdote bemze a agoa lauaõse todos E metēse 3 uezes debaixo da agoa em louuor da sanctis
sima trindade E saõ Joaõ bapta
YO Patriarca da hordeis na terra aos que se querē ordenar Dalbe quatro tesouradas nos cabe
los E polhe hū pouco de oleo E a meninos de quatro anos da ordes̄. Trazem sempremtre reliquias
do Hierusalem que elles tem em muita ueneraçaõ
Y El Rey quando caminha sempre leua comsiguo duas tendas redondas ē huā pousa E a outra
ꝓue de capela. Estas tendas saõ bramcas E pra de &
r Os Rades da terra tem suas lauouras E cauaõ E rosaõ E todos se mantem de seu trabalho
VElRey em seu comer naõ tem nhū modo destado esta asentado ē hū Catere ou ē huā cadei
Va rasa de ferro cuberta cō hū couro ou em çima de huā alcatifa, naõ tem mesa nē copa somte
huā trépêno chaõ E emcima huā pamela de pao q̄ tera 15. ou 20 / palmos de roda E no meo tē
huā trépêno chaõ E emcima huā pamela de pao q̄ tera 15. ou 20 / palmos de roda E no meo tē
com a outra. Naõ tem cleriguo nē frade que lhe bemza a mesa da Graças ao sor quādo se leuāta
da mesa somte. Seruese com barro preto a manra de bacios Esta he sua baixela nos dias de carne
O seu comer saõ Galinhas as quais ao desermortas por maõ de homē E ha de ser esfolada E afogada
e máteiga E o carnro desta mesma manra cō pimenta E çebola Naõ usaõ de especearia de crauo somēte
ꝑa o trazerē as molheres em lugar de contas em fiado ao pescoço Auaca em se elle asentādo a
mesa a mataõ E trazemlhe a cantidade necessaria crua e pamelas de pao e cortaõ lhe dela mto me
uda e polha na sua mesma pamela E outro fuidor lhe faz E perpara os mesmos bocados q̄ elle
ha de comer E isto de todos os maJares Esta carne crua comea cō o fel da mesma uaca E cō o esterco
da tripa mais delgada E cō pimeta E alhos pisados Algus̄ dizē que comē o fel ē memoria do q̄
xpō nosso sor gustou na R pomlhe dez E quinze paes na mesa E deles de triguo E deles misturados
17
17
{{PAGE:6}}
Cartas da India
cō graõs E destes lhe fazem tambem papas quando esta comendo E cuJa as mãos cō a materga ou
cō q̄l gr̄ outro manJar, alimpa as maõs E os dedos cō hū meolo de paõ E tornao por na mesa ꝑa o comer
E bebe ꝓueJa feita de çeuada E depois uinho de mel que se faz cō huā erna que ha na mesma trrā
q̄ tem parecer a folha como de Madronheiro, E tambem bebe algū uo de paça. Os calous de Vestaõ
q̄ tem parecer a folha como de Madronheiro, E tambem bebe algū uo de paça. Os calous de Vestaõ
YOS seus cozinheiros saõ homes̄ E molheres tudo mesturados E o que faz açalinha naõ poē
maõ na uaca de manra que se paradamte cada hū ha de entender em seu offiçio. Quādo cami
nha leuaõthe cargas de mel E seus aparelhos ꝑa lhe fazerē uinho plō caminho As uasilhas
saõ cornos de uaca que leuaraõ doze E quimze canadas cada hū
Y O pouo todo E El Rey tambem as quartas E sestas feiras do carnal Jejuaõ, alguas̄ uezes caualga
Euay folgar nestes dias E uai despachando partes pllo caminho E cafando porque hamta ue a faõ
Muitos falcois E afores E naõ se casa com elles porq̄ naõ sabem E muitas aues de penas cō que
se podia caçar E muitos patos brabos E galinhas brabas que saõ como as de Ginr
y Tem s.res no Reino q̄ echamaõ damaõ drta E damaõ es querda E os damaõ es quer da saõ tidos
por mais bonrrados. Seu ꝓuiço he com escrauos estes faz mtos ss. na trrā E dalhemta renda E do
+ minio / todauia os primeiro he com escrauos estes faz mtos ss. na trrā E dalhemta renda E do
los Eisto sempre por que lhe nō paguaõ suas renda, Estes mouros saõ de Barbora E zei
la, leuaõmta pente de caualo com sayas de malha E capacetes mto pouqos E asi cō Cabuças
q̄ fazē de colega E debaixo deste Cabur poē tres E quatro teadas espadas E Zargūosos
naõ muito cōpridos AGente de pe com rodelas de couro de uaca E Zarguchos E cō algūas
espadas ynda que muito pouquas / quando faz guerra aos Jeiūtyos he custume na
terra quando tomão presa neles uendelos aos mouros
Y Tem tābē o Reste guerra cō os Capes que pareçe serem da banda de Cofala E tē lhe
estes Cafres despeJado 3 Jou / 4 S.res Grandes E peleJaõ este naõ comē matim dos
se nos matos anhuā cousa daõ uida somēte a Vacas E a suos Jlsta gēte naõ comē mātimtos
somēte bosta de uaça Cangue, E leite tudo mesturado, As armas com Cōpelejaõ saõ bus Zargū
chos e tem o ferro de hū couado has astias de huā braça E as rodelas tamanhas como hūs
burquēs de couro de bufaro ou dalifante
Y Yndo hū portugues destes cō hū capitaõ do preste a fazer salto nestes Castes acharaõ hū rio q̄
Ya sayrao mar o qual rio saya de Barbora ꝑa Magadaxo ꝓouutando a hū capitaõ seu
Geral q̄ se chama de Gala se auia outro rio na quela para sē dise que auāte certos dias de
caminho onde elle fora a recadar renda del Rey achara outro rio grande onde uira homēs brācos
cō huā fortaleza de madeira feita donde os portugueses infiriraõ Tera orio donde fico pereira
pastana se ꝓdera uindo de Portugal em huā nao notpō de Nuno da cunha. E yndo mais pla
terra dentro uieraõ alli ter hus̄ mouros tributarios del Rey E quando uiraõ os portugueses
bramcos E cō barretes uermelhos E pretos na cabeça E as barbas compridas diseraõ q̄ tres dias
punhaõ de sua terra, E yaõ homees tratar Em arcar cō Eles uendendo roupa branca E pīta
da E que eraõ bramcos E se pareciaõ mto com Elles
Y Nas ultimas partes do Reino do preste ha huā terra q̄ se chama Sinaxi q̄ esta ao Comguo do
{{PAGE:7}}
Do anno de 1551
va
rio nilo aonde hus̄ Cafres como saluages que tem huā manra de rabo curto de quatro de dos todos nus sal
gū uistudo de ruas E ay ꝑguntou hū destes portugueses a hū gentio com quem cōfinauaõ Respōdeo lhe
que da outra banda dorio cō as AlmaZonas –
Y Este Reino do preste he mui grande começa de Sua quē ate Junto de Barbora E hamto ouro pelas
feiras Ahj na terra linho E naõ fazem delle nada mais que comer asemente delle por lo senō sabē
a proueitar delle / tem mto algo daõ Em algalea que uendem aos mouros –
Y Naterra não ha moinhos nē a tafonas fazem a farinha a maõ cō pedras Remanra q̄ çaa na
Jndia fazemo caril –
X Naterra não ha moeda agente proue merca cōsal que uē de carto da mesma terra saõ hus̄
tegolos de sal tamanhos como hū ladrilho E por estes na feira mercaõ tudo, mto insl, māteiga
mateiga
E palinhas E as uezes hū ladrilho destes ual hū pardao douro
Y Destas partes da Judia lhe uai toda a roupa de carrto .s. Beatilhas, cofos, Hostanes, tea
das, colchas, E capas pintadas como as de Chaul E pimeta / da costa de Arahia lhe uendem
bedes̄ E alcatifas E panos de seda
Y Todos comē carne erua assi como sae fresca da uaca he gente que duramētyto, naõ estranhaõ
ser bebados por q̄ todos bebem E lhey E a Ra a Terra he muito sadia muito boas agoas mto mia
timeto, triguo, milho, ceuada, E outros _ y los bees̄ que não ha nestas partes Da aterra
duas nouidades no ano, ha muitas uacas, carneiros E muita caça de porcos brabos, uacas brabas,
sebres, perdizes, patos, Galinhas, como as depine E muitos ali fantes Muitos rebeiros de peixe
Mil e muita abūdancia E barato. A terra em si he alta E baixa E tem huā Çerra de emxofre
Emto Salitre E mto ferro E cobre muitos aruoredos grosos q̄ podem fazer mastos ꝑa naos E
muito drtos, vuas, pexegos, Marmelos, figuos, Romeiras, E detudo isto ahy muy pouco por
q̄ o naõ poé nem o sabem pramgear Em uitos A Zambugeiros tamanhas como ouliueiras ha
hy criaçaõ de caualos, mulas, asnos E camelos
E camelos
y Todas as pouoaçoẽs sao de palha E as casas del Rey tambem. Naõ ahy uilas nē Çidades
somte alguas̄ rochas muito fortes onde se recolhem auendo guerra
Y No Rio nilo Cosaye da mesma Cordade terra ha la partos de quimze E uinte couados q̄ no
liuro das cousas da natureza se chamaõ corco dilhos E he de manra q̄ se tomaõ hū boi ou huā
uaca ou mula ꝑela perna metemna no fundo Tambem ha caualos marinhos q̄ elles cha
maõ Gomares té o pe redondo como o do Alifante E ha tambem alguas̄ dagoas dentro no rio
q̄ trazē peixe de escama E tambem estes caualos marinhos Os quaes de noite uē comer aos capos
Y han aterra hū rio q̄ se chama o Axe da banda de hū senhorio q̄ se chama fatagar Eta
outra banda doutros senhorios donde posa mayor parte do tpō hasempre peste. El Rey
nō tē nhuā na uegação por mar E os portugues esq̄da terra se querē uir ꝑa a Jndia aos
senpre de esperar de neçessidade pelas nosas armadas q̄ uaõ ao estreito —
Sua Justiça he Verbalmēte naõ ahj escriuaēs nē meirinhos nē cadea E quādo
prendem algū damno a outro Roguarde E andaõ ambos presos por huā cadea no
braço / O doma leficio polo braço drto E o outro p̄llo esquerdo Andaõ assi plas ruas
Naterra naõ ha mais papel que o que lhe uay de carto de Costūtinopola ou de Juda
ou de Hierusalem. sua escritura toda he ē por gaminho assi cartas como liuros ꝟ
15
{{PAGE:8}}
I
R
amanra
uerdes, E uermelhas como as de Melinde E asi
uerdes,
E contus
trazem
de Liadema
Eu
E
tambem
trazem
e
tambem
trazem
do
Cartas
o cabelo trazem
o escolo
I
como
ao
ao pe
E perdiante
E perdiante
E aleuātado
E aleuātado
ao pe scoço ramais de crauo e fiado e castinhas azans
E asi tambem o relheiras douro E prata
E prata
e trazem camisas de tafecira ou de seda te ochaõ. Seus cal
çoĩs largos E Justos no colo do pe E alparcas calçadas E outras descalças
E por cima
E por cima
daquela camisa trazē simgida hū cofo ou Ostane ou beatilha E outro pedaço de beati
lha
lha
te
ra
ra
ra por cima da cabeça a manra de māto E as omrradas hū bedem uestido.
ra
finalmte aterra esta muy
desposta pase nela obrar mto Jegundo nosso sor̄
to
to Co
uai dilatando sua cōpanhia me diante sua diuina bondade começara la çedo
i
aproduzir
fructo
ca
co gemos ao sor da mese que milho b.//
fructo
R
m
[translation]
{{PAGE:1}}
---
Item. They confess and believe in the Holy Trinity and our Lady, and all that the Roman Church teaches. Their consecration of churches is performed in this manner: nine cows, nine kids, nine ewes, and nine birds are slaughtered, and their blood is used to anoint the doors, altar, and other ceremonial objects. The churches are built in our style, with round thatched roofs extending upwards, and the wall seats are square, one span high or more. The altars have no more than a single altar, which is placed against the back wall.
They begin to sing mass two hours before dawn using tambourines, tablas, and handclaps; they do not have a choir. In the middle of the altar stands a large basin where they place the salt. Another small basin holds the blessed bread with its letters in the center; this is their sacrament, covered with a cloth. After it has been consecrated by the priest or clerk, it is not shown to the congregation but is broken in half twice. From the second half, a small piece is taken and thrown into the salt. The priest then takes a few black grapes, crushes them, and pours the juice onto the salt. At the end of the mass, using the same spoon, the priest gives some of the salt to those who convert to Judaism. Near the altar, they anoint the King and the Queen Consort, child of V. A.
The majority of the people who receive this sacrament go to the church door and stand in front of the altar, where three clerics administer it. The one who brings the blessed bread is on the left side, the one with the salt on the right, and the other sprinkles water from the other side. After giving the bread, the priest, using his right hand, takes the salt from the basin and passes it to the convert with the spoon, then moves to the other side and anoints him with the water from the other side. They do not discard this salt.
They give blessed bread in the church to many people. The mass is said in the Chaldean language, which is their own.
{{PAGE:2}}
Letters of the Church, open crown not for clergy or friars. Having just said mass, two priests with water in their hands take the chalice and place it on top of the King's and Adizedo's houses, believing that this drives demons from the King's house or his tents when he is in the field. At all times, both physically and spiritually, they say: "When this priest enters the Church, he must come barefoot and must not engage in commerce with his wives before nightfall, nor spit inside the Church nor enter it armed or wearing a cloak, lest blood be shed."
And the Baptism is performed in this manner: on the day of birth, circumcision occurs on the 16th day for both sexes, and on the 4th day, baptism is performed in the same manner: they hold candles in their hands, salt in their mouths, and oil on their foreheads, and they anoint the godparents. In these ceremonies, they are almost very similar, but if a child is to die without baptism within 40 to 80 days, they perform an exorcism, and many die without baptism.
They observe the Sabbath and on Sunday do not eat pork, hare, or duck because it is believed that this causes the flesh to become putrid. They do not kill chickens either, as they believe it is a sin. There are many saints outside our Catalogue, some of whom are joined with ours –
Their Feast begins ten days before the main celebration, as ours does when the sun sets. During the Sacrament, when they begin and when they reach the end of the feast, many friars do not eat for three days, others until the eighth day, and they fast and feast during the entire feast and Lent. They do not eat meat, butter, or eggs, and even though for this reason they might not fast, they still keep this custom.
The principal feasts of the year are always Christmas, when we celebrate and their Sunday Mass and Angel Mass are according to Roman usage. The priests are all married and have their wives inside the house. This is to be a virgin's home. When the first wife dies, they do not marry again. All the rest, when they die, bring their crosses with them.
Friars walk through the fairs alone and are sometimes accompanied by men and women of good life. Some who fall into bad habits wear hair shirts and iron chains around their bodies so tight that they cannot breathe. They smell bad and wear clothes made of leather. They are people of great austerity and fasting.
There are also nuns, but they are not enclosed in monasteries and do not have a way of retreat. Some have children and hardly raise an eyebrow at it.
If Easter falls on the Jews' Sabbath or our Sunday or their primary festivals or holy days, they work and claim they do so to avoid giving the Passover celebrated by the Jews.
In the Churches, there are no crosses sometimes, and altars are covered with two or three candles, and there are no suspended candles or hosts, and they beat them with stones or bread. Only in the place...
{{PAGE:3}}
By the grace of 1554,
We, the Friars and Hermits who dwell in the desert carry bows and arrows in our hands, and our cross of iron is a palm's length on the other hand. We bear these arms for the defense of lions, leopards, and hyenas, and many other fierce animals that roam the desert.
And every man or woman who dies, their relatives must perform the funeral rites with great solemnity. They gather black companions who accompany them, and thus they are laid to rest. The women shed tears, stripped of their upper garments, and smear their heads with raw butter and ashes, beating their breasts and wailing, holding an atabaque in their hands, and circle the door of the deceased.
And the King, when he wishes to be crowned, has this group order all his realms to post guards everywhere to ensure that all who venture out to kill people who wish to be crowned, which they cannot do without shedding human blood. These individuals, whom they call Camisas, are his slave converts, whom they worship through smallpox to cause death, and they kill so much that even three large jars are filled. This is not of the King's kin or brave men because the sorcerers say that as soon as they place the arrow, it immediately breaks, and to these, they insert iron nails through their nostrils through which the blood flows, and after filling the three jars, they join everything together until it forms a large ball of butter. This is to swear to uphold their privileges to the people and the constitutions of the realm. After swearing, they make a cut on their head on the crown and place this butter there. And the one who remains smeared with it, they cover their entire body to prevent the King, who now wishes to perform these ceremonies and the privy councillors and his intimates have held his hand, saying that the Portuguese would be greatly scandalized if he were to follow the customs of past kings and his father. For those who are crowned are accustomed to this practice in the land, and necessity dictates that it be done in this manner.
When the King wishes to marry, he sends orders throughout his realm to seek the most beautiful woman, whether she be a gentile or a Moor, and to take her as a wife. He does this under the orders of the clergy, not seeking genealogy or bloodline, even if she is very poor, as long as she agrees to this marriage. He marries and his wife - their marriage is customary among them, and sometimes, if a man’s house is modest, he asks the girl’s father for a bride price, and gives him his wife to the house. The festivities last fifteen days, especially among noble men, and at the end of them, they ride horses and mules, joyfully taking their place and going to the fields to bathe by the river. After the marriage, they remain together for years, but if they do not lead a good life, justice is sought, and if the husband is at fault, he must leave all his property to the wife without keeping anything, and she shaves her hair from her head to leave nothing to him. And if the wife is at fault, she does the same. Then they remarry as they wish.
In the region where we are more settled and have another style of marriage, there is trade for two days with a woman, and both live with her. The older man, married to a woman, if he finds her disagreeable, can divorce her and marry the younger man to her, even if he already has children from the other. Both have children from the same woman, and the older man cannot marry the wife of the younger man because it is considered a sin. These are called Tigers, who are those of the fralda, marrying with flesh in the flesh and carnally, as they are workers, and do they want to live in the same flesh?
{{PAGE:4}}
---
Letters from India
And in some parts of the kingdom there are Moors who have expanded and are mixed with others, living together and exchanging their children for daughters. The conversion happens gradually; a Moor becomes a Christian and a Christian becomes a Moor. If a Moor decides to convert to Christianity, they do not typically undergo baptism. If a Christian Moor does not convert back to Islam, they must wear a black cord around their neck and eat dog meat, which kills the Moor. Should they revert to Islam, the process is repeated, involving the same ritual of wearing the black cord and eating dog meat.
And the Confession is performed in this manner: when someone wishes to receive the sacrament, they approach the priest and say, 'Father Jurtey, Jurey, absolve me,' and the priest immediately absolves them, saying, 'Do not do this again.' He then gives them a penance to perform.
The Patriarch, who resides in Jerusalem, has received permission from the Turks and is granted 30 voo ounces of gold, which are 30 pardos, and there must be a white man well-dressed in Moorish clothing, covered from head to foot with a turban and a cloak over everything, with his hat on top of the turban. When walking, he carries two or three parasols like these from India, adorned with much lace. He possesses much land where he lives, and he gives alms as the kings do—when he says mass, he does so like the kings.
The Patriarch, who came to Portugal in 1548, delivers the mass in Arabic and subsequently eats pork and does not observe the Sabbath, working on that day as on others, but sometimes observes Sunday and holy days, allowing clerics or friars to take alms and prohibiting friars from associating with women, drinking wine, and living separately. But the king and the people tell him that they will follow his advice and customs, as his predecessors did.
Another Nacra (document) also mentions another Patriarch called Patriarch Nacra, who remains under the obedience of the previous Patriarch and succeeds upon the latter's death.
The Patriarch João Breninides, who spoke to the king several times during his stay, insisted that he should obey the Holy Roman Church as his predecessor had promised. The king responded that he was very willing to obey the pope as per his father’s letter, and he would do what they told him. However, he did not give him letters or books to instruct or teach the clergy, as he lacked the ability to do so. The priest assumed that this obedience was due to the necessity he had for the Portuguese, who were in company with Dom Xpaoan, as the king had completely trusted them for twelve years, during which time the Moor had dominated him, compelling him to obey the Roman Church.
Patriarch Dom João Breninides is a good man without letters, and he relies on divine intervention to manage his affairs. He cannot read and writes as the Arabians do, day by day. He does not eat meat except for occasional fasts and does not have any other noble or creditable position in the kingdom. He does not preach because he cannot, and he walks in the company of the Portuguese without saying mass or confessing for twelve years, having lost both his title and his influence. It is very easy to mock and absolve him, and this lack of prudence is not expedient for the land. He is a man of many years, dressed in two white turbans and a leather coat covered in silk with golden buttons, and he wears a turban on his head. He never sees the Patriarch of Jerusalem because he does not fit into his oratorical style and still struggles with the seven penitential psalms.
---
{{PAGE:5}}
In the year three hundred and six,
the King had been imprisoned for seven and eighty years during which time he was scandalised by his own lack of knowledge, believing that he had finally taken the sacrament in the manner of the Moors, saying that he would henceforth observe the customs of the land as they were used, until he himself sent a message to the captain of the Portuguese, requesting that he inform the King to release him. These individuals were absent at the time and so he was released.
The King was very curious to learn the truth about matters of the sea and enjoyed speaking about them even if he did not practice, as long as he had Tunguses for defence and virtuous and learned men who could easily engage him in conversation because his entire faith rests upon the Bible, and more frequently upon the Old Testament, on which they base their arguments and proofs using the authorities of the prophets Joshua and David – –
The Queen of this King, who now belongs to the caste of Gamsa, which is Jeritio on earth, is a woman who greatly contradicts the things that God has ordained or made her do. She is not particularly Catholic and acts as an agent of the land, resorting to lies and deceit, often using her son, a common practice in the land, to lie almost without exception.
Casab
And when the sun rises over the land, the people gather from the fields shouting and crying loudly, saying “Miā de nos, this is our cry.” In this clamour, the truth diffuses.
Their months are all thirty days, and they make one more month which is the sixth day, the last of all. The year begins when the King's Day, at three hours before dawn, arrives. The King and the Royal Family go to the river, and after the priest blesses the water, everyone washes three times under the water in honour of the Holy Trinity. John Baptize
is the Patriarch of the Hordes on the land, and those who wish to be ordained have four tonsures on their heads and a little oil. Boys of four years old are ordained. They always bring relics from Jerusalem, which they hold in great reverence.
When the King walks, he always carries two round tents, one for resting and the other for a chapel. These tents are white and striped.
The people of the land have their own fields, digging and planting, and all live off their labour. The King’s meals are simple; he sits either on a mat or a chair of iron covered with leather or a carpet. There is no table or cup; instead, there is a tripod with a pot of tea, and above it, a flat loaf of bread, measuring fifteen to twenty palms in diameter. The same applies to his second meal. He does not have clergy or friars to bless his table at grace, nor does he have anyone to serve him when he leaves the table. He uses a black clay bowl for washing hands, this is his washbasin on days of meat. His food consists of chickens, which are killed by hand and then skinned, drowned, and seasoned with butter. The meat is prepared in the same way, with pepper and onion. They do not use spices like cinnamon but instead, women bring the meat in place of beads around their necks. When seated at the table, the meat is cut and brought to him raw, along with flat loaves of bread, which are cut and placed on his head, and another person prepares the same pieces that he will eat. This is done for all meats. This raw meat is eaten with the milk of the same cow and with the dung of the thinnest intestines, mixed with pepper and crushed garlic. Some say that he eats the milk in memory of the taste of Christ on the table, and from these, he mixes and combines thirteen, fifteen, and seven pieces.
{{PAGE:6}}
---
Letters from India
with grains and from these they also make papas when eating and with their hands or
with another utensil, clean their hands and fingers with the inner part of the bread and return to the table to eat
and drink which is made of sugarcane juice and then honey wine made from a type of grass that grows in the same region, which resembles the leaves of the Madronheiro tree, and they also drink a type of palm wine. The callouses of the natives, which resemble the leaves of the Madronheiro tree, and they also drink a type of palm wine. And their cooks are men and women mixed together and those who make sugar cannot handle the method that each must understand in their profession. When they
carry loads of honey and their equipment while making wine along the way, the baskets
are oxen hides that carry twelve to fifteen cans each
and the rest of the people, the King also fasts on Wednesdays and Fridays during Lent, sometimes rides to have fun on these days and then dispatches letters and messages along the way and prepares because many falcons and eagles and do not marry them because they do not know and many birds of prey with which one could hunt and many wild ducks and wild geese that are like those from Gin
and there are ladies in the kingdom who are called right-handed dams and left-handed dams and the left-handed dams are considered more beautiful. Their marriage is with slaves; these make many sons in the region and give much income and so on, and the first is with slaves; these make many sons in the region and give much income and so on, and this always because they do not pay their taxes, these Moors come from Barbora and Zeila, ride horseback with linen skirts and very few helmets and thus with turbans
which are made of cloth and under this turban wear three or four long swords and the Zargūs
not very covered with pieces of ox hide and Zarguchos and with some swords although very few / when they make war against the Jeiūtyos it is custom in the land when they capture them sell them to the Moors
and there is a rest of the war with the Cape people who seem to be from the side of Cofala and these Cape people are stripped 3/4 of the body and this is not eaten meat of the forest but rather cows and their own livestock is not eaten meat but rather cow dung, blood, and milk all mixed together, the weapons with leather coverings are made of iron with handles made of wood and the leather pieces are as large as the buffalo or elephant hide
and when going further into the land they found here the Portuguese under the command of the preste making salt in these castles they found a river that leads to the sea which river flows from Barbora to Magadaxo following the command of the general called Gala if there was another river in that area where it is said that he went for several days of travel where he collected taxes for the King he found another large river where he saw white men with wooden fortresses from where the Portuguese attacked from there where ficar pereira pastana sailed from Portugal in a ship named after Nuno da Cunha. And going further into the land they found there were tribute-paying Moors under the King and when the Portuguese saw the white men with red and black hats on their heads and long beards they said that they would stay three days in their land and then talk to them selling white clothes and hats that were white and similar to them
---
Nas últimas partes do Reino do preste há uma terra que se chama Sinaxi que está ao Comgúo do
{{PAGE:7}}
In the year of 1551
there flowed the Nile river where the Caffres were like wild animals with a short tail, four or two, all naked. They knew nothing of roads; they asked the Portuguese and the neighbouring peoples with whom they had dealings. I replied that on the other side of the river, there were the AlmaZonas—
And this Kingdom of the Prelate is very large, extending from Sua Quê to Junto de Barbora, and abundant in gold through the markets; there is flax in the land, but they do not make anything more than eating the seeds thereof, for if they knew how to profit from them, they would have much to offer. In some boats they sell to the Moors—
And in the land there are no mills; the tafonas make flour by hand using stones. It is said that in India they make caril—
And in the land there is no money; they trade with what comes from the same land—bricks of salt as large as paving stones—and in these markets they trade everything, including butter, butter, straws, and bricks of salt, some of which are of a brown colour like the Portuguese wine—
From these parts of Judia, they bring all the clothing—laces, caps, hosts, sheets, blankets, and painted cloaks like those of Chaul and damask from the coast of Arahia, they sell bedspreads and carpets and silk fabrics—
All these people who eat meat, whether fresh from the cow, are a people who can endure, not surprising that they are often drunk since everyone drinks; the land is very healthy, with good water, much rice, maize, millet, sorghum, and other grains. There are no new crops in this land, many cows, sheep, and much hunting of wild boars, black cattle, deer, partridges, ducks, like those from pine forests, and many fowls. There are many rivers and streams, and much abundance and cheapness. The land itself is high and low, with a mountain of sulphur, salt-pits, and much iron and copper, many thick woods that can be used for masts of ships and very straight, tall, and strong trees such as marmelos, figs, and romeries, and all of this is sold for little, for neither the Portuguese nor the locals know how to cultivate or profit from it. In some places, there are zambujeiros as large as olive-trees, with foals, mules, donkeys, and camels—
And all the settlements are made of straw, even the king's houses. There are no villages, except for some very strong rocks where there is mining warfare—
On the Nile, there are lands of the same corded soil, fifteen and ten cubits wide, called corcoddos, and they are taken in a manner that one puts a bull, a cow, or a mule by its leg into the ground. Also, there are sea-horses which they call gomares, round like those of an elephant, and also some islands within the river that carry scaled fish. And these sea-horses, which at night feed on the crocodiles, have landed on a river called Axe on the side of the lordship called Fatagar, and on the other side, from other lordships where the greater part of the time is spent fighting pestilence. The King does not navigate by sea, and the Portuguese only ever go to India by necessity, waiting for our fleets at the strait—
His justice is verbal; there are no written records or chains. When they arrest someone for damage to another, they wait and both are held in chains, one by the right arm and the other by the left. They walk thus through the streets—
In the land, there is no more paper than that which comes from Constantinople or from Judea or from Jerusalem. His whole writing is done with charcoal, as with letters.
{{PAGE:8}}
I
Red and crimson like those from Melinde, and green,
and they also bring from Liadema
Eyes they bring, as well as school,
I and they also bring hair, and they also bring from Carta.
As for the hair, they bring it from the schools,
like at the foot, and lost,
and lost, and scattered,
at the foot, scattered,
scattered, at the foot, branches of cocoa, cotton, and chestnuts.
And similarly, they also bring goldsmiths, and silver,
and silver, and they bring shirts of tafeté or silk, and ochão. Their shoes are wide,
and just on the neck of the foot,
and sandals, and others barefoot,
and over that shirt, they wear a simgida, either in a box or ostan or batilha,
and another piece of batilha,
over the head in the manner of matto, and their arms are dressed in bedem.
Finally, this very much unsettled, to pass on her to act much according to our custom,
to dilate her companionship, and in front of her divine goodness, it began early
to produce fruit,
as in the sweetness of the month, that many have. // |
| fulltext_transcription | {{PAGE:1}}
70
&
Jhus Maria.
Estas são as novas da expedição de Felho para que he o Reino do Pestre João Realmente como se passa na terra, a qual em formaçoão o P. Mestre Gaspar mandou tomar dos somos que este ano de 1551 dele vieraõ fideliter
Va
70
item. Confessão e creem a Santíssima Trindade e nossa sra. E tudo o mais que a Igreja de Roma tem. Ecre. –
ra
r. O seu consagramento das Igrejas he desta maneira matam nove vacas e nove cabritos e nove palhinhas e nove pássaros e com este sangue untam as portas e altar e fazem outras cerimônias. As Igrejas estão situadas à nossa maneira e cobertas de palhas redondas do meio para cima e o asento da parede he quadrado altura de uma alça e mais. O altar As Igrejas não têm mais que húso só altar E no está em costado anhuá parede
Y Começam a cantar a missa duas horas antes da manhã com pandeiros E a tabales E palmas E não têm maneira de coro. No meio do altar está uma bacia grande dentro nela metem o cale. E outra bacia pequena onde tem hú bolo asmo com suas letras no meio o el he seu sacramento E tudo isto coberto com hú toalha E depois de consagrado pelo fiadeiro ou clérigo não o mostram ao povo E quebram pela metade duas vezes E da segunda toma a outra metade hú pequeno E lança dentro no cale
E toma o Sacerdote húas poucas de pasas pretas E espremeas e cima do cale E ali lhe botam hú poqueta de água com hú colher pequena de prata ou de cobre Acabada a missa com a mesma colher toma do V.o do cale E dá aos que a Judaõ E Junto do altar a El Rei E a Rꝭa cōsens filho de
V. A Mais gente popular que a de comutar esta a porta da Igreja E ué do altar 3 clérigos aministrarlho. O que trás o bollo nomeo E o docales a hú banda E o outro com hú ginha de água da outra banda E depois de lhe darem o bolo o Sacerdote da mão dreta dado vo do cale com a colher E depois passasse da outra banda alauaraboca a este ginde E não botam fora esta a poa – –
Y Daõ o sacramento a todo xpaõ ynda o seJo de idade de quatro anos UE se por ventura co
mēdo acerta de arrebeçar queimam aquilo com fogo E fazem hú coua no chão e enterram a quel homem no mesmo lugar onde se arrebeçou. Costumam também dar pão bento na Igreja. E a missa he dita em língua Caldeia que he a sua própria
bento na
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Cartas da Igreja
coroa aberta nē cleriguo nem frade. Acabando de se dizer a misa uedous padres cō huā ginde
de aguoa E o q̄ diz a misa toma da açoa na maõ E botaa em cima das casas del Rey ē Adizēdo
q̄ faz aquillo ꝑa os demonios fugirē da casa del Rey ou da suas tendas quanto anda no
campo. Em todo o tpō assi Coresma como carnal E auento sempre dizē Alcluya
Quando esta pente ha de entrar na JgreiJa ao de yr descalços E a noite dantes naõ ao deter
comercio cō suas molheres nem ao de cuspir dentro na JgreiJa nē entrar dentro nella
cō armas de nhuā casidade nē cōfaca o tirase sangue
Y O Bautismo he desta manra do dia q̄ naçe acriamça aos 16 dias o circunsidaõ utriusqꝫ sexus
E aos 4 os bautismo he desta manra do dia q̄ naçe acriamça aos 16 dias o circunsidaõ utriusqꝫ sexus
huā candea na maõ E sal na boca E o leo na testa E tocaõ os compadres E nestas çirimonias saõ
casi muy semelhantes anos, todauia ynda q̄ huā criamça esta pa morrer se naõ se cūpre
o termino de 40 / ou / 80 dias nē por iso o fazem xpaõs E muitos morrem sem bautismo por
Y Quardaõ o sabado E ao dominguo naõ comem porco nem lebre nem patos por q̄ dizē)
que tē o pee inteiro nē cousa q̄ moura a foguada. AGalinha naõ ha de matar molher por
q̄ tem q̄ he peccado.
Y Tem mtos sanctos fora do nosso Cathologuo yuda que algus̄ cayaõ com os nossos –
Y O Seu ZeJum he desta manra começaõ a coresma dez dias por que a nosa em se pondo o sol das
o Sacramento quando se Juaõ E quando Ja uem no cabo da coresma muitos frades naõ comem
se naõ detres em tres dias E outros naõ comē a derradra oitaua E tem auento E coresma
X Na coresma toda E Auento naõ comem carne nē queiJo, nē manteiga E ouos aynda q̄ por
isso mouraõ naõ deixaraõ de guardar este exordio
y as festas principaes do anno Natal sempre, quando as nosas E a sua ora
ção dominical, E angelica tambē he conforme ao vso Romano
y hos clerigos são todos casados, E tem as molheres das portas adentro. E esta cō
que casa a de ser virgen. E morendolhe a primeira naõ casaõ mais. E todas fra
des, E derigos trazen suas cruzes na mão -
item os frades andaõ polas feiras soos E acompanhadas as vezes cō homēs E molhe
res algūs de boa vida se metem ē couas. E não sarē dellas nē comem pan E tra
zen, cilicios, E cadeas de ferro a deredor da carne taõ apertadas q̄ undaõ po
dres. E fedem, e vestidos no couro. he gente de muyta abostinēcia, e ieium
item ha tambem freiras mas não estaõ em mosteiro nē tem manra de recolhimēto: E al
guās tem filhos E quasi naõ lho estranhaõ.
item Se açerta de cair a pascoa dos Judeus no seu sabado ou no nosso Dominguo ou nas festas
suas primeirais ou dias sanctos todos trabalhaõ E dizem que o fazē por naõ quar darē a q̄la
pascoa que os Judeus celebraõ
todos
L Naõ tem çincinos nas JgreiJas somte huas̄ la Jres̄ copridas E alibertem de dous E tres
couados E temnas de penduradas e hus̄ paos E ali batem cō huā pedra ou pao E so a ꝓto
dolugar
{{PAGE:3}}
por amor de 1554
YOs frades E Jrmitoẽs que uiuem no ermo caminhaõ com arcos E frechas na maõ E sua
crus de pe hū palmo na outra E trazem estas armas ꝑa defemçaõ dos lioes̄, Iizres, E alifates
E outros muitos animais brabos que andaõ pllo deserto –
y Todo homē ou molher que morre uē os p.es fazerlhe seu offiçio cō t̄ E em semço sos homes̄ cobrē
se cōpanos pretos que lhe uaõ) E asi se poem achorar, As molheres choraõ despidas da sinta ꝑa
cima As q̄ saõ parentas poem na cabeça manteiga crua E simza Remçima dela E batem
com as maõs nos peitos chorando E tamgendo com hū atabole „ inho na maõ E andaõ em roda a porta
do defunto
Y El Rey te ara fra por dia Azia guo Enunica nele caminha senō anda no cāpo todos
crem muito emsoubos E saõ agureiros Eu saõ muito defesticarias
Y El Rey quando se quer coroar tem esta hordem manda por todos seus Reinos lamçar
preguaõ que se guardem todos que solta seus Camiõ ꝑa matar gente ꝑa q̄ a todos seJa
de Vulgado q̄ se quer coroar o que nō pode fazer senaõ cōsangue de gente. Estes a quē
elles chama Camis̄ saõ escrauos catiuos seus Os quais uaõ o cultamte p̄los caninhos amatar gete
E mataõ tanta ate em cher tres Jarras prandes E este sam gue nō ha de ser dos parentes del Rey
nē de homē bramco porque dizē os feiticeiros q̄ loguo quebra auazilha onde o botaõ E a estes q̄
maiaõ metemlhe hū games o deferro plos̄ narizes per onde esta deitando o sangue te q̄ norrē
E depois de che as as tres Jarras cosemno todo Junto tanto te que fica ē manteiga tamanha como
huā noz E este guardaõ toque uay a Jgreija aJurar de guardar seus priuilegios ao pouo, E aos
constituiçoĩs do Reino E a cabando de Jurar fazemlhe huā ferida nal çabeça na coroa E alli lhe
metē esta manteiga E a que fica untaõ lhe o corpo todo por que naõ emgafesa / o Rey que agora he
quisera fazer estas cirimonias E os priuados do seu comselho E a miguos seus lhe foraõ a maõ
dizendo que os portugueses q̄ se escandilizariam muito se Elle quisesse seguir estas autiguidades
dos Reys paßados E de seu pai todauia os que se coroaõ he sacustume na terra E de neçessida
de antre Elles à de ser desta maneira
X A Vendo El Rey de casar manda per todo seu Reino buscar a mais de cora molher q̄ se achar
xpaā Jentia, ou moura E a deseruirgē E isto porq̄ tē ordes̄ de cleriguo E naõ busca genollogia
desangue / aynda o seJa muito pobre se lhe contenta cō Esta casa E Rdea e sua casa -
Y Naõ se custuma entre elles matrimonio de casamto nhū somte se halgū homē casa he deste
modo pede a molher ao pai da moça E dalhe o marido hū preço por Ella leuādo a esposa ꝑa
casa Duraõ as festas quinze dias specialmente nos homes̄ nobres E no fim delle q̄
caualgaõ todos em caualos E mulas E uaõ plō lugar folgando E asi saem ao campo ꝑa se
lauarem na ribeira. A Cabando o casamto se por tpō ou anos naõ fazē boa uida fazem Justiça
E se o marido he culpado ha de deixar toda a fazenda a molher sem lhe ficar uluā cousa te
os cabelos da cabeça rapa ꝑa lhe deixar E pello comsiguinte a molher faz outro tanto se he culpa
da Edepois se tornão casar como querem
Y Na fralda do mar onde agente he mais proseira E de menos primer tē outro estilo no casamēto
Tem comersso dous Jrmaõs com huā molher E ambos casaõ com ela. O Jrmaõ mais uelho casado
com huā molher se lhe aborrece lamcaa fora E o mais moço se quer casar cō Ella naõ lho tolhe
ynda que tenha filhos do outro E ambos tem filhos de huā molher / O mais uelho nō pode casar
cō a molher do mais moço por que dizem q̄ he peccado. Estes a q̄ chamaõ Tigares que
saõ os da fral da domar comē carne na coresma E carnal por serē trabalhadores E se querem
na mesma coresma se casaõ?
13
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7
Cartas, da India
Y Por alguā parte do Reino ha y mouros Expaos misturados E casaõ hus̄ com os outros E trocaõ
os filhos polas filhas. O Xpaõ fazse mouro E o mouro xpaõ. Se algum mouro se uem fazer xpaõs
naõ custumaõ de lhe por o leo E se algū Abeximxpaõ se nay fazer mouro naõ tē mais q̄ tirar
huā linha q̄ tras ao pescoço E comer carne de uaca q̄ mate o mouro. E se se torna a fazer xpaõ
ataõ lhe aliuba ao pescoço E comer carne de uaca q̄ mate o mouro.
Y A Comfisaõ he desta manra em querendo tomar o sacramto chegase ao pe E dis. Padre Jurtey, Jurey,
E peccey asolueo loguo o p.e E diz lhe nō faças mais isso. dalhe penitemçia leue
Y O Patriarca que tē na terra uē de Hierusalem cō lisemça do turco E daõ por Ele 30 Vooo / onças De
ouro que saõ 30 Voos pardaõs E ha deser homē branco E bem uestido com suas camisas mouriscas
cōpridas E huā touca na cabeça E hū bedem por cima de tudo E o capelo delle metido na cabeça por
cima da touca. Quando caminha tras dous E tres sombreiros como estes da Jndia de pe. Tem
muita renda na terra de que comē E da aquē quer E diz a misa assi como os Abexis –
XO Patriarca quando ueyo ao preste na era de 1548 que he o derradro que ueyo se chama
O sefee dise missa a El Rey da hj a algus̄ dias de pois de chegar em limguoa Arabia E de se assig
ꝗ comese carne de porco E q̄ naõ guardase o sabado E q̄ trabalhase nele como nos outros E q̄
somte guardasem noso dominguo E sanctos E q̄ se fose R ber as JgreiJas por clerigos ou frades
dando pro as maõs E que os frades naõ andasem em companhia das molheres nē bebesem
vinho E q̄ fosē recolhidos E as freiras tambem. Mas El Rey E o pouo todos lhe dizem q̄ si E depois
tornaõ a dizer que ao deseguir os comselhos E custumes de seus antepassados E dos patriarcos
passados q̄ asy lho cōsentiraõ
y Nacra de VSI. uinha outro aque elles chamaõ tanbem patriarca ꝑa ficar debaixo da obe
diemcia do outro E lhe socederse morrese
Y O Patriarca q̄ foi ao tpo de Dom xpouaõ em sua companhia por nome Dom Joaõ Brenindes
portugues falou a El Rey alguas̄ uezes na fe E que tiuese obediemcia a sancta JgreiJa de Roma
como Estrey seu prometera. Respondeolhe El Rey que era mto contente de obedecer a see da ppca
por huā carta que tinha del Rey seu pai, que todauia lhe dese carta do sancto padre ou del Rey de
portugal seu Jrmaõ E que faria o que elles lhe mandasem E elle naõ lhe deu cartas nē leuaua liuros
pa o emstruir nē cleriguos ꝑa o doutrinar, nē tinha abelidade ꝑa o fazer E loguo lhe ꝓp̄utou se leua
ualiuros ou de q̄ manra o auia de exhortar Esta obediemcia q̄ o p.e lhe deixou presumese q̄ era
pola necessidade q̄ tinha dos portugueses q̄ foraõ em companhia de dom xpouão porq̄ tinha o Rei
no todo ꝓdido por auer doze anos que o mouro lho senhore aua ou pla obrigaçaõ em q̄ era como xpaõ
de obedecer a Jgreija Romana
O P A triarca dom Joaõ Breniudes he bomē q̄ naõ tem nhuās letras E cōtrabalho resaseu efficio
diuino plō nō saber milhor JeJuā ao uso dos Aberis de meo dia a meo dia naõ come he homē cubiçi
so de bes̄ temporais E Tiraniza de alguas̄ cousas q̄ lhe daõ ꝑa seu comer naõ tem agora nhū mā
done dignidade nē credito no Reino nēse faz nhū caso delle naõ pregua porque o naõ sabe fazer
Andase na cōpanhia dos portugueses sem dizer misa nem se comfesar auera doze anōs nē tem
mais tē o Reino q̄ o nome de Patriarca he mto façil no escomūgar E no absoluer E isto pllo mto
q̄ carece de prudemcia E naõ ser nada expediente ꝑa a terra, sera homē de bos anos Anda
uestido cō duas lobas bramcas de trada te ochaõ E hū sinto de couro cuberto de seda cō hūs
tachoẽs douro q̄ de caa leuou da Jndia E huā touca na cabeça E nūca se uio cō o patriarca q̄ uiro
de Hierusalem porque naõ se atraue plā roim oratoria q̄ tē E se ēbaraçar aynda nos sete sal
mos penitemçiaes
{{PAGE:5}}
Do anno de tres seis
Teueo El Rey preso auera sete ouoito anos por espaço de hū ano ē huā Jlha escandilizandose de seu
polio saber pois que tomaua os acramto a manra dos abexis dizendo que pois elle ya ꝑa os emfinar como
usaua das cirimonias da terra ate que Elle mesmo mādou recado ao capitaõ dos portugueses pa
que o dixesem a El Rey que o mandase soltar Os quais estauaõ ausentes E entaõ os soltarō
El Rey he mui curioso de saber auerdade das cousas da se E folgua de falar nelas ynda q̄ as naõ
faça, se tiuer por tugueses no Reino ꝑa sua a JudaE defemsaõ E pes uirtuosos E letrados E q̄ puramte
buscarē a ds̄ sera muy façil sua comuersaõ por que toda sua fe tem pasta na Biblia E mto mais
usaõ do uelho testamto plo q̄ual fazem seus argumentos E prouaõ plas authoridades dos pro
fetas Juas duuidas de sua ley – –
A Ra may deste Rey que agora he he de casta de Gamze q̄ he Jeritio na terra he molher
que contradiz mto as cousas que por suiçedo deos o fo quer ordenar ou fazer E bem de Repub. tira
na E naõ mto Catholica E ꝑa cō agente da terra he atreicoada e mentiras E por ē panos, dos q̄
tambem por sua occasiaõ usa o filho por ser cousa mto comū na terra mentirse o q̄ casi se nō
estranha
casab
Y Cjuando o sol he Cris na terra sae o pouo todo das terras bradas de cōuozes Eclamor alto dizēdo
snor̄ aue miā de nos, Estaõ neste clamor teōse deffuz
Y Os seus meses saõ todos de 30 / dias E fazem mais hū mes q̄ he de seis dias q̄ he o derradro
de todos, O ano começase quando o noso
1 Dia de Reys 3. horas ante manhaā uay El Rey E a R E todo o pouo a Ribeira E depois
q̄ hū Sacerdote bemze a agoa lauaõse todos E metēse 3 uezes debaixo da agoa em louuor da sanctis
sima trindade E saõ Joaõ bapta
YO Patriarca da hordeis na terra aos que se querē ordenar Dalbe quatro tesouradas nos cabe
los E polhe hū pouco de oleo E a meninos de quatro anos da ordes̄. Trazem sempremtre reliquias
do Hierusalem que elles tem em muita ueneraçaõ
Y El Rey quando caminha sempre leua comsiguo duas tendas redondas ē huā pousa E a outra
ꝓue de capela. Estas tendas saõ bramcas E pra de &
r Os Rades da terra tem suas lauouras E cauaõ E rosaõ E todos se mantem de seu trabalho
VElRey em seu comer naõ tem nhū modo destado esta asentado ē hū Catere ou ē huā cadei
Va rasa de ferro cuberta cō hū couro ou em çima de huā alcatifa, naõ tem mesa nē copa somte
huā trépêno chaõ E emcima huā pamela de pao q̄ tera 15. ou 20 / palmos de roda E no meo tē
huā trépêno chaõ E emcima huā pamela de pao q̄ tera 15. ou 20 / palmos de roda E no meo tē
com a outra. Naõ tem cleriguo nē frade que lhe bemza a mesa da Graças ao sor quādo se leuāta
da mesa somte. Seruese com barro preto a manra de bacios Esta he sua baixela nos dias de carne
O seu comer saõ Galinhas as quais ao desermortas por maõ de homē E ha de ser esfolada E afogada
e máteiga E o carnro desta mesma manra cō pimenta E çebola Naõ usaõ de especearia de crauo somēte
ꝑa o trazerē as molheres em lugar de contas em fiado ao pescoço Auaca em se elle asentādo a
mesa a mataõ E trazemlhe a cantidade necessaria crua e pamelas de pao e cortaõ lhe dela mto me
uda e polha na sua mesma pamela E outro fuidor lhe faz E perpara os mesmos bocados q̄ elle
ha de comer E isto de todos os maJares Esta carne crua comea cō o fel da mesma uaca E cō o esterco
da tripa mais delgada E cō pimeta E alhos pisados Algus̄ dizē que comē o fel ē memoria do q̄
xpō nosso sor gustou na R pomlhe dez E quinze paes na mesa E deles de triguo E deles misturados
17
17
{{PAGE:6}}
Cartas da India
cō graõs E destes lhe fazem tambem papas quando esta comendo E cuJa as mãos cō a materga ou
cō q̄l gr̄ outro manJar, alimpa as maõs E os dedos cō hū meolo de paõ E tornao por na mesa ꝑa o comer
E bebe ꝓueJa feita de çeuada E depois uinho de mel que se faz cō huā erna que ha na mesma trrā
q̄ tem parecer a folha como de Madronheiro, E tambem bebe algū uo de paça. Os calous de Vestaõ
q̄ tem parecer a folha como de Madronheiro, E tambem bebe algū uo de paça. Os calous de Vestaõ
YOS seus cozinheiros saõ homes̄ E molheres tudo mesturados E o que faz açalinha naõ poē
maõ na uaca de manra que se paradamte cada hū ha de entender em seu offiçio. Quādo cami
nha leuaõthe cargas de mel E seus aparelhos ꝑa lhe fazerē uinho plō caminho As uasilhas
saõ cornos de uaca que leuaraõ doze E quimze canadas cada hū
Y O pouo todo E El Rey tambem as quartas E sestas feiras do carnal Jejuaõ, alguas̄ uezes caualga
Euay folgar nestes dias E uai despachando partes pllo caminho E cafando porque hamta ue a faõ
Muitos falcois E afores E naõ se casa com elles porq̄ naõ sabem E muitas aues de penas cō que
se podia caçar E muitos patos brabos E galinhas brabas que saõ como as de Ginr
y Tem s.res no Reino q̄ echamaõ damaõ drta E damaõ es querda E os damaõ es quer da saõ tidos
por mais bonrrados. Seu ꝓuiço he com escrauos estes faz mtos ss. na trrā E dalhemta renda E do
+ minio / todauia os primeiro he com escrauos estes faz mtos ss. na trrā E dalhemta renda E do
los Eisto sempre por que lhe nō paguaõ suas renda, Estes mouros saõ de Barbora E zei
la, leuaõmta pente de caualo com sayas de malha E capacetes mto pouqos E asi cō Cabuças
q̄ fazē de colega E debaixo deste Cabur poē tres E quatro teadas espadas E Zargūosos
naõ muito cōpridos AGente de pe com rodelas de couro de uaca E Zarguchos E cō algūas
espadas ynda que muito pouquas / quando faz guerra aos Jeiūtyos he custume na
terra quando tomão presa neles uendelos aos mouros
Y Tem tābē o Reste guerra cō os Capes que pareçe serem da banda de Cofala E tē lhe
estes Cafres despeJado 3 Jou / 4 S.res Grandes E peleJaõ este naõ comē matim dos
se nos matos anhuā cousa daõ uida somēte a Vacas E a suos Jlsta gēte naõ comē mātimtos
somēte bosta de uaça Cangue, E leite tudo mesturado, As armas com Cōpelejaõ saõ bus Zargū
chos e tem o ferro de hū couado has astias de huā braça E as rodelas tamanhas como hūs
burquēs de couro de bufaro ou dalifante
Y Yndo hū portugues destes cō hū capitaõ do preste a fazer salto nestes Castes acharaõ hū rio q̄
Ya sayrao mar o qual rio saya de Barbora ꝑa Magadaxo ꝓouutando a hū capitaõ seu
Geral q̄ se chama de Gala se auia outro rio na quela para sē dise que auāte certos dias de
caminho onde elle fora a recadar renda del Rey achara outro rio grande onde uira homēs brācos
cō huā fortaleza de madeira feita donde os portugueses infiriraõ Tera orio donde fico pereira
pastana se ꝓdera uindo de Portugal em huā nao notpō de Nuno da cunha. E yndo mais pla
terra dentro uieraõ alli ter hus̄ mouros tributarios del Rey E quando uiraõ os portugueses
bramcos E cō barretes uermelhos E pretos na cabeça E as barbas compridas diseraõ q̄ tres dias
punhaõ de sua terra, E yaõ homees tratar Em arcar cō Eles uendendo roupa branca E pīta
da E que eraõ bramcos E se pareciaõ mto com Elles
Y Nas ultimas partes do Reino do preste ha huā terra q̄ se chama Sinaxi q̄ esta ao Comguo do
{{PAGE:7}}
Do anno de 1551
va
rio nilo aonde hus̄ Cafres como saluages que tem huā manra de rabo curto de quatro de dos todos nus sal
gū uistudo de ruas E ay ꝑguntou hū destes portugueses a hū gentio com quem cōfinauaõ Respōdeo lhe
que da outra banda dorio cō as AlmaZonas –
Y Este Reino do preste he mui grande começa de Sua quē ate Junto de Barbora E hamto ouro pelas
feiras Ahj na terra linho E naõ fazem delle nada mais que comer asemente delle por lo senō sabē
a proueitar delle / tem mto algo daõ Em algalea que uendem aos mouros –
Y Naterra não ha moinhos nē a tafonas fazem a farinha a maõ cō pedras Remanra q̄ çaa na
Jndia fazemo caril –
X Naterra não ha moeda agente proue merca cōsal que uē de carto da mesma terra saõ hus̄
tegolos de sal tamanhos como hū ladrilho E por estes na feira mercaõ tudo, mto insl, māteiga
mateiga
E palinhas E as uezes hū ladrilho destes ual hū pardao douro
Y Destas partes da Judia lhe uai toda a roupa de carrto .s. Beatilhas, cofos, Hostanes, tea
das, colchas, E capas pintadas como as de Chaul E pimeta / da costa de Arahia lhe uendem
bedes̄ E alcatifas E panos de seda
Y Todos comē carne erua assi como sae fresca da uaca he gente que duramētyto, naõ estranhaõ
ser bebados por q̄ todos bebem E lhey E a Ra a Terra he muito sadia muito boas agoas mto mia
timeto, triguo, milho, ceuada, E outros _ y los bees̄ que não ha nestas partes Da aterra
duas nouidades no ano, ha muitas uacas, carneiros E muita caça de porcos brabos, uacas brabas,
sebres, perdizes, patos, Galinhas, como as depine E muitos ali fantes Muitos rebeiros de peixe
Mil e muita abūdancia E barato. A terra em si he alta E baixa E tem huā Çerra de emxofre
Emto Salitre E mto ferro E cobre muitos aruoredos grosos q̄ podem fazer mastos ꝑa naos E
muito drtos, vuas, pexegos, Marmelos, figuos, Romeiras, E detudo isto ahy muy pouco por
q̄ o naõ poé nem o sabem pramgear Em uitos A Zambugeiros tamanhas como ouliueiras ha
hy criaçaõ de caualos, mulas, asnos E camelos
E camelos
y Todas as pouoaçoẽs sao de palha E as casas del Rey tambem. Naõ ahy uilas nē Çidades
somte alguas̄ rochas muito fortes onde se recolhem auendo guerra
Y No Rio nilo Cosaye da mesma Cordade terra ha la partos de quimze E uinte couados q̄ no
liuro das cousas da natureza se chamaõ corco dilhos E he de manra q̄ se tomaõ hū boi ou huā
uaca ou mula ꝑela perna metemna no fundo Tambem ha caualos marinhos q̄ elles cha
maõ Gomares té o pe redondo como o do Alifante E ha tambem alguas̄ dagoas dentro no rio
q̄ trazē peixe de escama E tambem estes caualos marinhos Os quaes de noite uē comer aos capos
Y han aterra hū rio q̄ se chama o Axe da banda de hū senhorio q̄ se chama fatagar Eta
outra banda doutros senhorios donde posa mayor parte do tpō hasempre peste. El Rey
nō tē nhuā na uegação por mar E os portugues esq̄da terra se querē uir ꝑa a Jndia aos
senpre de esperar de neçessidade pelas nosas armadas q̄ uaõ ao estreito —
Sua Justiça he Verbalmēte naõ ahj escriuaēs nē meirinhos nē cadea E quādo
prendem algū damno a outro Roguarde E andaõ ambos presos por huā cadea no
braço / O doma leficio polo braço drto E o outro p̄llo esquerdo Andaõ assi plas ruas
Naterra naõ ha mais papel que o que lhe uay de carto de Costūtinopola ou de Juda
ou de Hierusalem. sua escritura toda he ē por gaminho assi cartas como liuros ꝟ
15
{{PAGE:8}}
I
R
amanra
uerdes, E uermelhas como as de Melinde E asi
uerdes,
E contus
trazem
de Liadema
Eu
E
tambem
trazem
e
tambem
trazem
do
Cartas
o cabelo trazem
o escolo
I
como
ao
ao pe
E perdiante
E perdiante
E aleuātado
E aleuātado
ao pe scoço ramais de crauo e fiado e castinhas azans
E asi tambem o relheiras douro E prata
E prata
e trazem camisas de tafecira ou de seda te ochaõ. Seus cal
çoĩs largos E Justos no colo do pe E alparcas calçadas E outras descalças
E por cima
E por cima
daquela camisa trazē simgida hū cofo ou Ostane ou beatilha E outro pedaço de beati
lha
lha
te
ra
ra
ra por cima da cabeça a manra de māto E as omrradas hū bedem uestido.
ra
finalmte aterra esta muy
desposta pase nela obrar mto Jegundo nosso sor̄
to
to Co
uai dilatando sua cōpanhia me diante sua diuina bondade começara la çedo
i
aproduzir
fructo
ca
co gemos ao sor da mese que milho b.//
fructo
R
m |
| fulltext_translation | {{PAGE:1}}
---
Item. They confess and believe in the Holy Trinity and our Lady, and all that the Roman Church teaches. Their consecration of churches is performed in this manner: nine cows, nine kids, nine ewes, and nine birds are slaughtered, and their blood is used to anoint the doors, altar, and other ceremonial objects. The churches are built in our style, with round thatched roofs extending upwards, and the wall seats are square, one span high or more. The altars have no more than a single altar, which is placed against the back wall.
They begin to sing mass two hours before dawn using tambourines, tablas, and handclaps; they do not have a choir. In the middle of the altar stands a large basin where they place the salt. Another small basin holds the blessed bread with its letters in the center; this is their sacrament, covered with a cloth. After it has been consecrated by the priest or clerk, it is not shown to the congregation but is broken in half twice. From the second half, a small piece is taken and thrown into the salt. The priest then takes a few black grapes, crushes them, and pours the juice onto the salt. At the end of the mass, using the same spoon, the priest gives some of the salt to those who convert to Judaism. Near the altar, they anoint the King and the Queen Consort, child of V. A.
The majority of the people who receive this sacrament go to the church door and stand in front of the altar, where three clerics administer it. The one who brings the blessed bread is on the left side, the one with the salt on the right, and the other sprinkles water from the other side. After giving the bread, the priest, using his right hand, takes the salt from the basin and passes it to the convert with the spoon, then moves to the other side and anoints him with the water from the other side. They do not discard this salt.
They give blessed bread in the church to many people. The mass is said in the Chaldean language, which is their own.
{{PAGE:2}}
Letters of the Church, open crown not for clergy or friars. Having just said mass, two priests with water in their hands take the chalice and place it on top of the King's and Adizedo's houses, believing that this drives demons from the King's house or his tents when he is in the field. At all times, both physically and spiritually, they say: "When this priest enters the Church, he must come barefoot and must not engage in commerce with his wives before nightfall, nor spit inside the Church nor enter it armed or wearing a cloak, lest blood be shed."
And the Baptism is performed in this manner: on the day of birth, circumcision occurs on the 16th day for both sexes, and on the 4th day, baptism is performed in the same manner: they hold candles in their hands, salt in their mouths, and oil on their foreheads, and they anoint the godparents. In these ceremonies, they are almost very similar, but if a child is to die without baptism within 40 to 80 days, they perform an exorcism, and many die without baptism.
They observe the Sabbath and on Sunday do not eat pork, hare, or duck because it is believed that this causes the flesh to become putrid. They do not kill chickens either, as they believe it is a sin. There are many saints outside our Catalogue, some of whom are joined with ours –
Their Feast begins ten days before the main celebration, as ours does when the sun sets. During the Sacrament, when they begin and when they reach the end of the feast, many friars do not eat for three days, others until the eighth day, and they fast and feast during the entire feast and Lent. They do not eat meat, butter, or eggs, and even though for this reason they might not fast, they still keep this custom.
The principal feasts of the year are always Christmas, when we celebrate and their Sunday Mass and Angel Mass are according to Roman usage. The priests are all married and have their wives inside the house. This is to be a virgin's home. When the first wife dies, they do not marry again. All the rest, when they die, bring their crosses with them.
Friars walk through the fairs alone and are sometimes accompanied by men and women of good life. Some who fall into bad habits wear hair shirts and iron chains around their bodies so tight that they cannot breathe. They smell bad and wear clothes made of leather. They are people of great austerity and fasting.
There are also nuns, but they are not enclosed in monasteries and do not have a way of retreat. Some have children and hardly raise an eyebrow at it.
If Easter falls on the Jews' Sabbath or our Sunday or their primary festivals or holy days, they work and claim they do so to avoid giving the Passover celebrated by the Jews.
In the Churches, there are no crosses sometimes, and altars are covered with two or three candles, and there are no suspended candles or hosts, and they beat them with stones or bread. Only in the place...
{{PAGE:3}}
By the grace of 1554,
We, the Friars and Hermits who dwell in the desert carry bows and arrows in our hands, and our cross of iron is a palm's length on the other hand. We bear these arms for the defense of lions, leopards, and hyenas, and many other fierce animals that roam the desert.
And every man or woman who dies, their relatives must perform the funeral rites with great solemnity. They gather black companions who accompany them, and thus they are laid to rest. The women shed tears, stripped of their upper garments, and smear their heads with raw butter and ashes, beating their breasts and wailing, holding an atabaque in their hands, and circle the door of the deceased.
And the King, when he wishes to be crowned, has this group order all his realms to post guards everywhere to ensure that all who venture out to kill people who wish to be crowned, which they cannot do without shedding human blood. These individuals, whom they call Camisas, are his slave converts, whom they worship through smallpox to cause death, and they kill so much that even three large jars are filled. This is not of the King's kin or brave men because the sorcerers say that as soon as they place the arrow, it immediately breaks, and to these, they insert iron nails through their nostrils through which the blood flows, and after filling the three jars, they join everything together until it forms a large ball of butter. This is to swear to uphold their privileges to the people and the constitutions of the realm. After swearing, they make a cut on their head on the crown and place this butter there. And the one who remains smeared with it, they cover their entire body to prevent the King, who now wishes to perform these ceremonies and the privy councillors and his intimates have held his hand, saying that the Portuguese would be greatly scandalized if he were to follow the customs of past kings and his father. For those who are crowned are accustomed to this practice in the land, and necessity dictates that it be done in this manner.
When the King wishes to marry, he sends orders throughout his realm to seek the most beautiful woman, whether she be a gentile or a Moor, and to take her as a wife. He does this under the orders of the clergy, not seeking genealogy or bloodline, even if she is very poor, as long as she agrees to this marriage. He marries and his wife - their marriage is customary among them, and sometimes, if a man’s house is modest, he asks the girl’s father for a bride price, and gives him his wife to the house. The festivities last fifteen days, especially among noble men, and at the end of them, they ride horses and mules, joyfully taking their place and going to the fields to bathe by the river. After the marriage, they remain together for years, but if they do not lead a good life, justice is sought, and if the husband is at fault, he must leave all his property to the wife without keeping anything, and she shaves her hair from her head to leave nothing to him. And if the wife is at fault, she does the same. Then they remarry as they wish.
In the region where we are more settled and have another style of marriage, there is trade for two days with a woman, and both live with her. The older man, married to a woman, if he finds her disagreeable, can divorce her and marry the younger man to her, even if he already has children from the other. Both have children from the same woman, and the older man cannot marry the wife of the younger man because it is considered a sin. These are called Tigers, who are those of the fralda, marrying with flesh in the flesh and carnally, as they are workers, and do they want to live in the same flesh?
{{PAGE:4}}
---
Letters from India
And in some parts of the kingdom there are Moors who have expanded and are mixed with others, living together and exchanging their children for daughters. The conversion happens gradually; a Moor becomes a Christian and a Christian becomes a Moor. If a Moor decides to convert to Christianity, they do not typically undergo baptism. If a Christian Moor does not convert back to Islam, they must wear a black cord around their neck and eat dog meat, which kills the Moor. Should they revert to Islam, the process is repeated, involving the same ritual of wearing the black cord and eating dog meat.
And the Confession is performed in this manner: when someone wishes to receive the sacrament, they approach the priest and say, 'Father Jurtey, Jurey, absolve me,' and the priest immediately absolves them, saying, 'Do not do this again.' He then gives them a penance to perform.
The Patriarch, who resides in Jerusalem, has received permission from the Turks and is granted 30 voo ounces of gold, which are 30 pardos, and there must be a white man well-dressed in Moorish clothing, covered from head to foot with a turban and a cloak over everything, with his hat on top of the turban. When walking, he carries two or three parasols like these from India, adorned with much lace. He possesses much land where he lives, and he gives alms as the kings do—when he says mass, he does so like the kings.
The Patriarch, who came to Portugal in 1548, delivers the mass in Arabic and subsequently eats pork and does not observe the Sabbath, working on that day as on others, but sometimes observes Sunday and holy days, allowing clerics or friars to take alms and prohibiting friars from associating with women, drinking wine, and living separately. But the king and the people tell him that they will follow his advice and customs, as his predecessors did.
Another Nacra (document) also mentions another Patriarch called Patriarch Nacra, who remains under the obedience of the previous Patriarch and succeeds upon the latter's death.
The Patriarch João Breninides, who spoke to the king several times during his stay, insisted that he should obey the Holy Roman Church as his predecessor had promised. The king responded that he was very willing to obey the pope as per his father’s letter, and he would do what they told him. However, he did not give him letters or books to instruct or teach the clergy, as he lacked the ability to do so. The priest assumed that this obedience was due to the necessity he had for the Portuguese, who were in company with Dom Xpaoan, as the king had completely trusted them for twelve years, during which time the Moor had dominated him, compelling him to obey the Roman Church.
Patriarch Dom João Breninides is a good man without letters, and he relies on divine intervention to manage his affairs. He cannot read and writes as the Arabians do, day by day. He does not eat meat except for occasional fasts and does not have any other noble or creditable position in the kingdom. He does not preach because he cannot, and he walks in the company of the Portuguese without saying mass or confessing for twelve years, having lost both his title and his influence. It is very easy to mock and absolve him, and this lack of prudence is not expedient for the land. He is a man of many years, dressed in two white turbans and a leather coat covered in silk with golden buttons, and he wears a turban on his head. He never sees the Patriarch of Jerusalem because he does not fit into his oratorical style and still struggles with the seven penitential psalms.
---
{{PAGE:5}}
In the year three hundred and six,
the King had been imprisoned for seven and eighty years during which time he was scandalised by his own lack of knowledge, believing that he had finally taken the sacrament in the manner of the Moors, saying that he would henceforth observe the customs of the land as they were used, until he himself sent a message to the captain of the Portuguese, requesting that he inform the King to release him. These individuals were absent at the time and so he was released.
The King was very curious to learn the truth about matters of the sea and enjoyed speaking about them even if he did not practice, as long as he had Tunguses for defence and virtuous and learned men who could easily engage him in conversation because his entire faith rests upon the Bible, and more frequently upon the Old Testament, on which they base their arguments and proofs using the authorities of the prophets Joshua and David – –
The Queen of this King, who now belongs to the caste of Gamsa, which is Jeritio on earth, is a woman who greatly contradicts the things that God has ordained or made her do. She is not particularly Catholic and acts as an agent of the land, resorting to lies and deceit, often using her son, a common practice in the land, to lie almost without exception.
Casab
And when the sun rises over the land, the people gather from the fields shouting and crying loudly, saying “Miā de nos, this is our cry.” In this clamour, the truth diffuses.
Their months are all thirty days, and they make one more month which is the sixth day, the last of all. The year begins when the King's Day, at three hours before dawn, arrives. The King and the Royal Family go to the river, and after the priest blesses the water, everyone washes three times under the water in honour of the Holy Trinity. John Baptize
is the Patriarch of the Hordes on the land, and those who wish to be ordained have four tonsures on their heads and a little oil. Boys of four years old are ordained. They always bring relics from Jerusalem, which they hold in great reverence.
When the King walks, he always carries two round tents, one for resting and the other for a chapel. These tents are white and striped.
The people of the land have their own fields, digging and planting, and all live off their labour. The King’s meals are simple; he sits either on a mat or a chair of iron covered with leather or a carpet. There is no table or cup; instead, there is a tripod with a pot of tea, and above it, a flat loaf of bread, measuring fifteen to twenty palms in diameter. The same applies to his second meal. He does not have clergy or friars to bless his table at grace, nor does he have anyone to serve him when he leaves the table. He uses a black clay bowl for washing hands, this is his washbasin on days of meat. His food consists of chickens, which are killed by hand and then skinned, drowned, and seasoned with butter. The meat is prepared in the same way, with pepper and onion. They do not use spices like cinnamon but instead, women bring the meat in place of beads around their necks. When seated at the table, the meat is cut and brought to him raw, along with flat loaves of bread, which are cut and placed on his head, and another person prepares the same pieces that he will eat. This is done for all meats. This raw meat is eaten with the milk of the same cow and with the dung of the thinnest intestines, mixed with pepper and crushed garlic. Some say that he eats the milk in memory of the taste of Christ on the table, and from these, he mixes and combines thirteen, fifteen, and seven pieces.
{{PAGE:6}}
---
Letters from India
with grains and from these they also make papas when eating and with their hands or
with another utensil, clean their hands and fingers with the inner part of the bread and return to the table to eat
and drink which is made of sugarcane juice and then honey wine made from a type of grass that grows in the same region, which resembles the leaves of the Madronheiro tree, and they also drink a type of palm wine. The callouses of the natives, which resemble the leaves of the Madronheiro tree, and they also drink a type of palm wine. And their cooks are men and women mixed together and those who make sugar cannot handle the method that each must understand in their profession. When they
carry loads of honey and their equipment while making wine along the way, the baskets
are oxen hides that carry twelve to fifteen cans each
and the rest of the people, the King also fasts on Wednesdays and Fridays during Lent, sometimes rides to have fun on these days and then dispatches letters and messages along the way and prepares because many falcons and eagles and do not marry them because they do not know and many birds of prey with which one could hunt and many wild ducks and wild geese that are like those from Gin
and there are ladies in the kingdom who are called right-handed dams and left-handed dams and the left-handed dams are considered more beautiful. Their marriage is with slaves; these make many sons in the region and give much income and so on, and the first is with slaves; these make many sons in the region and give much income and so on, and this always because they do not pay their taxes, these Moors come from Barbora and Zeila, ride horseback with linen skirts and very few helmets and thus with turbans
which are made of cloth and under this turban wear three or four long swords and the Zargūs
not very covered with pieces of ox hide and Zarguchos and with some swords although very few / when they make war against the Jeiūtyos it is custom in the land when they capture them sell them to the Moors
and there is a rest of the war with the Cape people who seem to be from the side of Cofala and these Cape people are stripped 3/4 of the body and this is not eaten meat of the forest but rather cows and their own livestock is not eaten meat but rather cow dung, blood, and milk all mixed together, the weapons with leather coverings are made of iron with handles made of wood and the leather pieces are as large as the buffalo or elephant hide
and when going further into the land they found here the Portuguese under the command of the preste making salt in these castles they found a river that leads to the sea which river flows from Barbora to Magadaxo following the command of the general called Gala if there was another river in that area where it is said that he went for several days of travel where he collected taxes for the King he found another large river where he saw white men with wooden fortresses from where the Portuguese attacked from there where ficar pereira pastana sailed from Portugal in a ship named after Nuno da Cunha. And going further into the land they found there were tribute-paying Moors under the King and when the Portuguese saw the white men with red and black hats on their heads and long beards they said that they would stay three days in their land and then talk to them selling white clothes and hats that were white and similar to them
---
Nas últimas partes do Reino do preste há uma terra que se chama Sinaxi que está ao Comgúo do
{{PAGE:7}}
In the year of 1551
there flowed the Nile river where the Caffres were like wild animals with a short tail, four or two, all naked. They knew nothing of roads; they asked the Portuguese and the neighbouring peoples with whom they had dealings. I replied that on the other side of the river, there were the AlmaZonas—
And this Kingdom of the Prelate is very large, extending from Sua Quê to Junto de Barbora, and abundant in gold through the markets; there is flax in the land, but they do not make anything more than eating the seeds thereof, for if they knew how to profit from them, they would have much to offer. In some boats they sell to the Moors—
And in the land there are no mills; the tafonas make flour by hand using stones. It is said that in India they make caril—
And in the land there is no money; they trade with what comes from the same land—bricks of salt as large as paving stones—and in these markets they trade everything, including butter, butter, straws, and bricks of salt, some of which are of a brown colour like the Portuguese wine—
From these parts of Judia, they bring all the clothing—laces, caps, hosts, sheets, blankets, and painted cloaks like those of Chaul and damask from the coast of Arahia, they sell bedspreads and carpets and silk fabrics—
All these people who eat meat, whether fresh from the cow, are a people who can endure, not surprising that they are often drunk since everyone drinks; the land is very healthy, with good water, much rice, maize, millet, sorghum, and other grains. There are no new crops in this land, many cows, sheep, and much hunting of wild boars, black cattle, deer, partridges, ducks, like those from pine forests, and many fowls. There are many rivers and streams, and much abundance and cheapness. The land itself is high and low, with a mountain of sulphur, salt-pits, and much iron and copper, many thick woods that can be used for masts of ships and very straight, tall, and strong trees such as marmelos, figs, and romeries, and all of this is sold for little, for neither the Portuguese nor the locals know how to cultivate or profit from it. In some places, there are zambujeiros as large as olive-trees, with foals, mules, donkeys, and camels—
And all the settlements are made of straw, even the king's houses. There are no villages, except for some very strong rocks where there is mining warfare—
On the Nile, there are lands of the same corded soil, fifteen and ten cubits wide, called corcoddos, and they are taken in a manner that one puts a bull, a cow, or a mule by its leg into the ground. Also, there are sea-horses which they call gomares, round like those of an elephant, and also some islands within the river that carry scaled fish. And these sea-horses, which at night feed on the crocodiles, have landed on a river called Axe on the side of the lordship called Fatagar, and on the other side, from other lordships where the greater part of the time is spent fighting pestilence. The King does not navigate by sea, and the Portuguese only ever go to India by necessity, waiting for our fleets at the strait—
His justice is verbal; there are no written records or chains. When they arrest someone for damage to another, they wait and both are held in chains, one by the right arm and the other by the left. They walk thus through the streets—
In the land, there is no more paper than that which comes from Constantinople or from Judea or from Jerusalem. His whole writing is done with charcoal, as with letters.
{{PAGE:8}}
I
Red and crimson like those from Melinde, and green,
and they also bring from Liadema
Eyes they bring, as well as school,
I and they also bring hair, and they also bring from Carta.
As for the hair, they bring it from the schools,
like at the foot, and lost,
and lost, and scattered,
at the foot, scattered,
scattered, at the foot, branches of cocoa, cotton, and chestnuts.
And similarly, they also bring goldsmiths, and silver,
and silver, and they bring shirts of tafeté or silk, and ochão. Their shoes are wide,
and just on the neck of the foot,
and sandals, and others barefoot,
and over that shirt, they wear a simgida, either in a box or ostan or batilha,
and another piece of batilha,
over the head in the manner of matto, and their arms are dressed in bedem.
Finally, this very much unsettled, to pass on her to act much according to our custom,
to dilate her companionship, and in front of her divine goodness, it began early
to produce fruit,
as in the sweetness of the month, that many have. // |
| genre | Manuscripts |
| genre_facet | Manuscripts |
| hierarchy_browse | 49-IV-49{{{_ID_}}}zotero-coll-PI7XKZMA Jesuítas na Ásia. Collection{{{_ID_}}}zotero-coll-MPF9XDJZ |
| hierarchy_parent_id | zotero-coll-MPF9XDJZ zotero-coll-PI7XKZMA |
| hierarchy_parent_title | Jesuítas na Ásia. Collection 49-IV-49 |
| hierarchy_sequence | 0000 0000 |
| hierarchy_top_id | zotero-coll-WX87PJHD zotero-coll-WX87PJHD |
| hierarchy_top_title | News News |
| hierarchytype | Default |
| id | zotero-LW32EBE8 |
| institution | zotero_group |
| last_indexed | 2026-10-24T12:05:14Z |
| latest_content_date | 2026-10-24T12:05:14Z |
| publishDate | 1551 |
| publishDateRange | 1551 |
| publishDateSort | 1551 |
| record_format | zotero |
| spelling | Estas são as nouas da Xpadade e calidades de Ethiopia que he o Reino do pestre João Realmente como se passa na terra, a qual emformação o pe. Mestre Gaspar mandou tomar dos homens que este ano de 1551 de laa vierão fideliter This transcription, dated 1554, details the religious practices, social customs, and political structures of a 16th-century community in India. The document describes the consecration of churches, the performance of sacraments, and the roles of priests and the King. It also outlines unique rituals such as the exorcism of demons and the preparation of the King for his coronation. The text includes information on marriage customs, including the practice of "Tigers" and the concept of "Camisas." Additionally, it discusses the conversion processes of Moors to Christianity and the interactions between Christian and Muslim communities. The document provides insights into the cultural exchanges and religious syncretism prevalent in the region during the late 16th century. Entry number 74 in catalogue "Jesuítas na Ásia" Manuscripts Portugal. Biblioteca da Ajuda 49-IV-49, fl. 139 1551 Barzeo, Pe. M. Gaspar Camisas Church consecration Coronation Cultural exchanges Demons Etiópia Exorcisms Goa Indian Christianity King's coronation Marriage customs Moorish conversion Preste João Priestly roles Religious syncretism Sacraments Tigers {{PAGE:1}} 70 & Jhus Maria. Estas são as novas da expedição de Felho para que he o Reino do Pestre João Realmente como se passa na terra, a qual em formaçoão o P. Mestre Gaspar mandou tomar dos somos que este ano de 1551 dele vieraõ fideliter Va 70 item. Confessão e creem a Santíssima Trindade e nossa sra. E tudo o mais que a Igreja de Roma tem. Ecre. – ra r. O seu consagramento das Igrejas he desta maneira matam nove vacas e nove cabritos e nove palhinhas e nove pássaros e com este sangue untam as portas e altar e fazem outras cerimônias. As Igrejas estão situadas à nossa maneira e cobertas de palhas redondas do meio para cima e o asento da parede he quadrado altura de uma alça e mais. O altar As Igrejas não têm mais que húso só altar E no está em costado anhuá parede Y Começam a cantar a missa duas horas antes da manhã com pandeiros E a tabales E palmas E não têm maneira de coro. No meio do altar está uma bacia grande dentro nela metem o cale. E outra bacia pequena onde tem hú bolo asmo com suas letras no meio o el he seu sacramento E tudo isto coberto com hú toalha E depois de consagrado pelo fiadeiro ou clérigo não o mostram ao povo E quebram pela metade duas vezes E da segunda toma a outra metade hú pequeno E lança dentro no cale E toma o Sacerdote húas poucas de pasas pretas E espremeas e cima do cale E ali lhe botam hú poqueta de água com hú colher pequena de prata ou de cobre Acabada a missa com a mesma colher toma do V.o do cale E dá aos que a Judaõ E Junto do altar a El Rei E a Rꝭa cōsens filho de V. A Mais gente popular que a de comutar esta a porta da Igreja E ué do altar 3 clérigos aministrarlho. O que trás o bollo nomeo E o docales a hú banda E o outro com hú ginha de água da outra banda E depois de lhe darem o bolo o Sacerdote da mão dreta dado vo do cale com a colher E depois passasse da outra banda alauaraboca a este ginde E não botam fora esta a poa – – Y Daõ o sacramento a todo xpaõ ynda o seJo de idade de quatro anos UE se por ventura co mēdo acerta de arrebeçar queimam aquilo com fogo E fazem hú coua no chão e enterram a quel homem no mesmo lugar onde se arrebeçou. Costumam também dar pão bento na Igreja. E a missa he dita em língua Caldeia que he a sua própria bento na {{PAGE:2}} Cartas da Igreja coroa aberta nē cleriguo nem frade. Acabando de se dizer a misa uedous padres cō huā ginde de aguoa E o q̄ diz a misa toma da açoa na maõ E botaa em cima das casas del Rey ē Adizēdo q̄ faz aquillo ꝑa os demonios fugirē da casa del Rey ou da suas tendas quanto anda no campo. Em todo o tpō assi Coresma como carnal E auento sempre dizē Alcluya Quando esta pente ha de entrar na JgreiJa ao de yr descalços E a noite dantes naõ ao deter comercio cō suas molheres nem ao de cuspir dentro na JgreiJa nē entrar dentro nella cō armas de nhuā casidade nē cōfaca o tirase sangue Y O Bautismo he desta manra do dia q̄ naçe acriamça aos 16 dias o circunsidaõ utriusqꝫ sexus E aos 4 os bautismo he desta manra do dia q̄ naçe acriamça aos 16 dias o circunsidaõ utriusqꝫ sexus huā candea na maõ E sal na boca E o leo na testa E tocaõ os compadres E nestas çirimonias saõ casi muy semelhantes anos, todauia ynda q̄ huā criamça esta pa morrer se naõ se cūpre o termino de 40 / ou / 80 dias nē por iso o fazem xpaõs E muitos morrem sem bautismo por Y Quardaõ o sabado E ao dominguo naõ comem porco nem lebre nem patos por q̄ dizē) que tē o pee inteiro nē cousa q̄ moura a foguada. AGalinha naõ ha de matar molher por q̄ tem q̄ he peccado. Y Tem mtos sanctos fora do nosso Cathologuo yuda que algus̄ cayaõ com os nossos – Y O Seu ZeJum he desta manra começaõ a coresma dez dias por que a nosa em se pondo o sol das o Sacramento quando se Juaõ E quando Ja uem no cabo da coresma muitos frades naõ comem se naõ detres em tres dias E outros naõ comē a derradra oitaua E tem auento E coresma X Na coresma toda E Auento naõ comem carne nē queiJo, nē manteiga E ouos aynda q̄ por isso mouraõ naõ deixaraõ de guardar este exordio y as festas principaes do anno Natal sempre, quando as nosas E a sua ora ção dominical, E angelica tambē he conforme ao vso Romano y hos clerigos são todos casados, E tem as molheres das portas adentro. E esta cō que casa a de ser virgen. E morendolhe a primeira naõ casaõ mais. E todas fra des, E derigos trazen suas cruzes na mão - item os frades andaõ polas feiras soos E acompanhadas as vezes cō homēs E molhe res algūs de boa vida se metem ē couas. E não sarē dellas nē comem pan E tra zen, cilicios, E cadeas de ferro a deredor da carne taõ apertadas q̄ undaõ po dres. E fedem, e vestidos no couro. he gente de muyta abostinēcia, e ieium item ha tambem freiras mas não estaõ em mosteiro nē tem manra de recolhimēto: E al guās tem filhos E quasi naõ lho estranhaõ. item Se açerta de cair a pascoa dos Judeus no seu sabado ou no nosso Dominguo ou nas festas suas primeirais ou dias sanctos todos trabalhaõ E dizem que o fazē por naõ quar darē a q |
| spellingShingle | Estas são as nouas da Xpadade e calidades de Ethiopia que he o Reino do pestre João Realmente como se passa na terra, a qual emformação o pe. Mestre Gaspar mandou tomar dos homens que este ano de 1551 de laa vierão fideliter Barzeo, Pe. M. Gaspar Camisas Church consecration Coronation Cultural exchanges Demons Etiópia Exorcisms Goa Indian Christianity King's coronation Marriage customs Moorish conversion Preste João Priestly roles Religious syncretism Sacraments Tigers |
| title | Estas são as nouas da Xpadade e calidades de Ethiopia que he o Reino do pestre João Realmente como se passa na terra, a qual emformação o pe. Mestre Gaspar mandou tomar dos homens que este ano de 1551 de laa vierão fideliter |
| title_autocomplete | Estas são as nouas da Xpadade e calidades de Ethiopia que he o Reino do pestre João Realmente como se passa na terra, a qual emformação o pe. Mestre Gaspar mandou tomar dos homens que este ano de 1551 de laa vierão fideliter |
| title_full | Estas são as nouas da Xpadade e calidades de Ethiopia que he o Reino do pestre João Realmente como se passa na terra, a qual emformação o pe. Mestre Gaspar mandou tomar dos homens que este ano de 1551 de laa vierão fideliter |
| title_fullStr | Estas são as nouas da Xpadade e calidades de Ethiopia que he o Reino do pestre João Realmente como se passa na terra, a qual emformação o pe. Mestre Gaspar mandou tomar dos homens que este ano de 1551 de laa vierão fideliter |
| title_full_unstemmed | Estas são as nouas da Xpadade e calidades de Ethiopia que he o Reino do pestre João Realmente como se passa na terra, a qual emformação o pe. Mestre Gaspar mandou tomar dos homens que este ano de 1551 de laa vierão fideliter |
| title_short | Estas são as nouas da Xpadade e calidades de Ethiopia que he o Reino do pestre João Realmente como se passa na terra, a qual emformação o pe. Mestre Gaspar mandou tomar dos homens que este ano de 1551 de laa vierão fideliter |
| title_sort | estas são as nouas da xpadade e calidades de ethiopia que he o reino do pestre joão realmente como se passa na terra, a qual emformação o pe. mestre gaspar mandou tomar dos homens que este ano de 1551 de laa vierão fideliter |
| topic | Barzeo, Pe. M. Gaspar Camisas Church consecration Coronation Cultural exchanges Demons Etiópia Exorcisms Goa Indian Christianity King's coronation Marriage customs Moorish conversion Preste João Priestly roles Religious syncretism Sacraments Tigers |
| topic_autocomplete | Barzeo, Pe. M. Gaspar Camisas Church consecration Coronation Cultural exchanges Demons Etiópia Exorcisms Goa Indian Christianity King's coronation Marriage customs Moorish conversion Preste João Priestly roles Religious syncretism Sacraments Tigers |
| topic_facet | Barzeo, Pe. M. Gaspar Camisas Church consecration Coronation Cultural exchanges Demons Etiópia Exorcisms Goa Indian Christianity King's coronation Marriage customs Moorish conversion Preste João Priestly roles Religious syncretism Sacraments Tigers |
| url | https://macau-legacy.usj.edu.mo/docs/LW32EBE8/viewer_LW32EBE8.html |
| zotero_collection_key | MPF9XDJZ PI7XKZMA |