Teresa Sampsonia

Teresa Sampsonia[a] (born Sampsonia; after marriage Lady Teresa Sampsonia

Teresa Sampsonia
Shirley, 1589–1668) was a noblewoman of the Safavid Empire of Iran. She was the
wife of Elizabethan English adventurer Robert Shirley, whom she accompanied on
his travels and embassies across Europe in the name of the Safavid King (Shah)
Abbas the Great (r. 1588–1629).

Teresa was received by many of the royal houses of Europe, such as English prince
Henry Frederick and Queen Anne (her child's godparents) and contemporary writers
and artists such as Thomas Herbert and Anthony van Dyck. Herbert considered
Robert Shirley "the greatest Traveller of his time", but admired the "undaunted Lady
Teresa" even more. Following the death of her husband from dysentery in 1628, and
due to impediments from grandees at the court, and the authorities, during the reign
of Abbas's successor and grandsonSafi (r. 1629–1642), Teresa decided to leave Iran.
She lived in a convent in Rome for the rest of her life, devoting her time to charity
and religion. As a pious Christian, and because of her love for her husband, Teresa
had Shirley's remains transported to Rome from Isfahan and reburied; on the
headstone of their mutual grave she mentions their travels and refers to her noble
Circassian origins.

Thanks to her exploits, Teresa has been described as someone who subverted
Lady Shirley as painted by Anthony
patriarchal gender roles common to the Muslim and Christian cultures of her time.
van Dyck in Rome, 1622
Due to their hybrid identities and adventures, Teresa and her husband became the Born Sampsonia
subject of several contemporary literary and visual works. Nevertheless, the story of 1589
Teresa as an important woman of the 17th century has been largely overshadowed Safavid Empire
and obscured by the tale of her husband Robert and his brothers. Died 1668 (aged 79)
Rome, Papal States
Resting Santa Maria della
Contents place Scala
41°53′27.81″N
Sources
12°28′3.31″E
Early life and marriage
Spouse(s) Robert Shirley
Travels
First mission Children Henry Shirley
Second mission
Departure from Safavid kingdom
Later life and death
In popular culture
See also
Notes
References
Bibliography
Further reading
Sources
The travels of Teresa and Robert Shirley were recorded in many contemporaneous English, Italian, Latin and Spanish sources,[2]
including eyewitness accounts.[3] According to Penelope Tuson, the main sources that deal with Teresa's life are the "predictably
semi-hagiographic" accounts stored in the archives of the Vatican and the Carmelite order.[4] These Vatican and Carmelite sources
were compiled, edited and published by Herbert Chick in 1939 in his Chronicle of the Carmelites in Persia.[b][5] Though the
Chronicle of the Carmelites in Persia evidently portrays a positive image of Teresa, Tuson notes that the accounts are "patchy" and
"contradictory" on some occasions.[6] Furthermore, the narrative is considered to be from the viewpoint of European Catholicism.[7]
Other sources that help create a modern scholarly account of Teresa include the only document she is known to have written in
English (a petition to King James I of England r. 1603–1625), paintings, and to a lesser extent, official letters signed by King (Shah)
Abbas the Great (r. 1588–1629).[8]

Early life and marriage

Teresa was born in 1589 into a noble Orthodox Christian[d] Circassian
family in the Safavid Empire,[14] ruled at the time by King Abbas the Great.
She was named Sampsonia at birth. The daughter of Ismail Khan, a brother-
in-law of the King,[15] she grew up in Isfahan in the Iranian royal court as a
reportedly beautiful, accomplished horsewoman who enjoyed embroidery
and painting.[16][e]

Robert Shirley was an English adventurer who was sent to the Safavids, after
a Persian embassy was sent to Europe, to forge an alliance against the
neighbouring Ottoman Empire, rivals of the Safavids.[18] During his
attendance at court, Teresa met him and fell in love.[19] On 2 February 1608,
with the approval of her aunt and Abbas,[20][f] Teresa married Robert Shirley Portraits of Robert Shirley and Teresa
in Iran.[22] At about the time of their wedding, she was baptised as a Roman Sampsonia, c. 1624–1627. Shirley is
wearing Persian clothing; Teresa, in the
Catholic by the Carmelites in Isfahan with the name Teresa.[23][g] Her
European (English) fashion of the day, holds
baptismal name derives from the founder of theDiscalced Carmelites, Teresa a jewelled flintlock pistol in her right hand
of Ávila.[25] and a watch in her left.[9][c] Teresa's veil and
jewelled crown are a variation on the
headdresses worn by Iranian women from
Travels Isfahan in the first quarter of the
seventeenth century.[12]

First mission
Teresa accompanied Robert on his diplomatic missions for King Abbas to England and other royal houses in Europe. When they set
off on their first embassy trip, Robert was captured by his enemies. Teresa reportedly managed to save him and put to flight the
attackers; for this, the Carmelite records praised her as "a true Amazon".[28][h] Teresa and Shirley visited the Grand Duke of
Muscovy Vasili IV, Pope Paul V in Rome and King Sigismund III of Poland. In Poland, Teresa lived in a convent in Kraków for
some time while her husband visited Prague, where Emperor Rudolph II (r. 1576–1612) bestowed on him the title of Count
Palatine.[30] He arrived in Rome on 27 September 1609 and met Ali Qoli Beg, Abbas I's ambassador, with whom he had an audience
with the Pope. Shirley then left for Savoy, Florence, Milan, Genoa, France, Flanders and Spain (Barcelona and Madrid).[31] Teresa
rejoined him in Lisbon via Hamburg. They then went to Valladolid and Madrid[32] where Teresa came to know the Carmelite nuns,
particularly Mother Beatrix de Jesus (the niece of Saint eTresa) from whom she received a relic ofTeresa.[33]

Teresa and Shirley left for Holland and subsequently sailed from Bayonne to England, where they arrived around the beginning of
August 1611.[34] Their only child, a son named Henry, in all likelihood the first English-born child of Iranian descent according to
Sheila R. Canby, was born in November 1611 at the Shirley home in Sussex.[35][i] His godparents were Henry Frederick, Prince of
Wales, for whom he was named, and Queen Anne.[37] Teresa and Robert remained in England a little over a year.[38] Before
departing from Gravesend to Safavid Iran in 1612–1613, they decided to turn young Henry over to Robert's family in Sussex.[39] He
is believed to have survived until at least 1622, but to have died at a young age.[40]
Teresa and Shirley's two-and-a-half-year return voyage to Iran proved to be
extremely difficult.[41] On one occasion, they were almost killed at sea. On another,
during their short stop in Mughal India to meet Emperor Jahangir (r. 1605–1627),
hostile Portuguese tried to assassinate the couple.[42][j] The couple remained in Iran
.[44]
for a few months, before embarking on their second embassy

Second mission
On their last mission, Teresa and Robert arrived in Lisbon through Goa on 27
September 1617.[45] They headed towards Madrid, where they stayed until March
1622, then went to Florence and Rome.[46] During this last brief visit to Rome
between 22 July and 29 August 1622,Anthony van Dyck (then 23 years old) painted
their portraits.[47] The couple then went to Warsaw in Poland, and perhaps Moscow
afterwards, before visiting England in 1623 for the last time.[48] They sailed for the Lady Teresa Shirley, painted c.
Safavid Empire in 1627 on an East India Company ship with Dodmore Cotton, an 1611–1613 by William Larkin in
envoy from the King of England to Persia and other courts.[49] Teresa and Robert England, and dressed in then
returned to Isfahan through Surat and Bandar Abbas.[50] The couple then moved to contemporary attire. According to art
historian Patricia Smyth, "the
Qazvin (the former capital of Safavid Iran) were the king rewarded them with
embroidery on Teresa's dress
valuable gifts. Shirley and Cotton became seriously ill with fever (probably
includes honeysuckles, which are to
dysentery),[51] shortly after their arrival.[52] signify love, as well as strawberries,
as a symbol for fruitfulness".[26]
Departure from Safavid kingdom Smyth notes that these emblems
may have an additional meaning "as
Shirley and Teresa were troubled by the jealousy of several nobles and grandees at the Shirley's child, Henry, was born
court, who spread a rumour that Teresa was a Muslim before she became a during this short stay in England".[27]
Christian.[53] They disgraced her to the king, and it was reportedly published in the
court that he intended to execute her by burning.[54][k] Fifteen days after hearing the
report, Robert died of fever on 13 July 1628 in Qazvin. According to his wishes, he was buried in the Barefoot Carmelite church in
Isfahan.[56] The King summoned Teresa, asking her why the grandees were so opposed to her. She remained silent to protect them;
according to contemporaneous accounts, the King advised her not to be afraid, "because it would be harder for him to put one woman
to death than a hundred men".[57] Some of his corrupt officials plundered her wealth.[58] Teresa reportedly became seriously ill, and
[59]
was moved to Isfahan to receive thesacraments from the priests; she recovered and decided to move to a Christian land.

In the Safavid Empire women were prohibited from travelling abroad without permission.[60] So the Carmelites in Isfahan asked the
governor of Shiraz, Emamqoli Khan, son of the celebrated Allahverdi Khan (one of Abbas's closest associates), for consent on
Teresa's behalf.[61] A favourite of Emamqoli Khan wanted to marry Teresa, and reminded the governor of the report that she had
been a Muslim before she was a Christian. She was ordered to appear before a mullah (a religious judge) in a mosque, who would
question her about her past and her religion.[62] This was unacceptable to the Carmelites, who asked the governor to have Teresa
questioned in the church of the Carmelite fathers.[63] The mullah rejected this, but an agreement was reached that they would meet in
the home of a steward of the governor of Shiraz, who was a friend of the Carmelite Fathers.[64] She was questioned for an hour
before she was allowed to return home.[65]

Safavid Iran was disturbed by the death of King Abbas a few months after Shirley's death. Abbas's grandson, Safi (r. 1629–1642),
succeeded him; he was less consistent than his grandfather in his religious tolerance. The favourite of Emamqoli Khan, who still
wanted to marry Teresa, sent his servants to the Carmelites in Isfahan to capture her. The priests denied knowing her whereabouts,
and advised her to take refuge in the Church of Saint Augustine in New Julfa (the Armenian quarter in Isfahan).[66] The priests were
[67]
brought to the favourite's house and reportedly threatened with torture before they were released.

Etching of Teresa, Lady Shirley,
possibly late 18th century. Made
after an illustration by van Dyck.
The mullah asked Emamqoli Khan for permission to question Teresa again. Since he
favoured the Carmelite Fathers, and did not want to insult the mullah, he said that the
matter concerned Isfahan prefect (darugha) Khosrow Mirza.[68] The prefect, like the
governor of Shiraz, was also a Georgian. He had Teresa arrested and brought before
him; a judge questioned her about her religion. She professed her Christianity,
reportedly saying that she would die "a thousand times" for it.[69] The judge accused her
of lying and threatened to burn her alive if she did not convert to Islam. When Teresa
refused, the judge threatened to have her thrown from a tower; she reportedly said that
would suit her better, because she would die (and go to heaven) more quickly.[70]
According to the Carmelites, the judge was shamed by her reminder of Shirley's service.
He ended the questioning and reported to the prefect of Isfahan who allowed Teresa to
return to her house and had the mullah dismissed.[71] The Carmelite Fathers received the
necessary permission from the governor of Shiraz in September 1629.[72] Teresa's
departure was documented in a letter from Father Dimas in the Carmelite archives in
Rome:
18.9.1629 ... The lady Countess Donna Teresa, who was the consort of
the late Count Palatine Don Robert Sherley, leaves here for Rome; she is
a lady of great spirit and valour ... In these parts, she has been an apostle
and a martyr confessed and professed ...

— Father Dimas[73]

Three years after returning from her last trip, Teresa left her country of birth
forever. She lived in Constantinople for three years, receiving a certificate from
the commissary general of the Dominicans in the East on 21 June 1634
reportedly attesting to her pious conduct.[74] Around that time, she decided to
retire to a convent in Rome, which was attached to the Carmelite Santa Maria
della Scala church.[75]

Later life and death

On 27 December 1634 she arrived in Rome and was received kindly by Pope
Urban VIII, who entrusted her to the Carmelites.[76] Teresa bought a house next
to the church.[77] In 1658 she had Robert's remains transported from Isfahan to
Rome, where he was reburied in the Santa Maria della Scala.[78] In the
Carmelite convent, she devoted herself to charity and religion until her death at
age 79 in 1688.[79] Teresa was buried in the church, where she had lived for Santa Maria della Scalain the
forty years, in the same grave where she had buried her husband Robert ten Trastevere rione of Rome, where Teresa
years earlier.[80] remained for the rest of her life

She had the headstone inscribed:

Deo Optimo Maximo Roberto Sherleyo Anglo Nobilissimo Comiti Cesar

eo Equiti Aurato Rodulfi II Imperatori Legato
Ad Scia Abbam Regem Persarum et Eiusdeum Regis Secundo Ad Romanos Pontifices Imperatores Reges Hispaniae
Angliae Poloniae Moscoviae Mogorri Aliosque Europae Principes Inclito Oratori. Theresia Sampsonia Amazonites
Samphuffi Circassiae Principes Filia Viro Amatissimo et Sibi Posuit Illius Ossibus Suisque Laribus In Urbem E
Perside Pietatis Ergo Translatis Annos Nata LXXIX MDCLXVIII
(Translated as "To God, the Best and Greatest. For Robert Sherley, most noble Englishman, Count Palatine, Knight of the Golden Spur, Emperor Rudolph II's
envoy to Shah Abbas, the King of Persia, (and) the representative of the same King to the Popes of Rome, to Emperors, to the Kings of Spain, England,
Poland, Muscovy, and the Mogul Empire, distinguished ambassador to other European princes. Theresia Sampsonia, native of the land of the Amazons,
daughter of Samphuffus, prince of Circassia, set up [this monument] for her most beloved husband and for herself, as a resting place for his bones—brought
[81][l]
to Rome from Persia for dutiful devotion's sake—and for her own, aged seventy-nine. 1668.")

According to Bernadette Andrea (2017), the text demonstrates that Teresa subverted the patriarchal gender roles common to the
Muslim and Christian cultures of her time.[83]

In popular culture
The adventures of Teresa and her husband, and what Andrea calls their
"hybrid identities", inspired a variety of literary and visual works.[84]
According to Manoutchehr Eskandari-Qajar, Shirley and his "exotic wife
with an even more exotic life story" sparked a great deal of curiosity and
interest among their contemporaries in the West.[85] During her journeys
between Persia and Europe, Teresa was remarked upon by contemporary
writers, artists and European royal houses. Travel writer Thomas Herbert
described Shirley as "the greatest Traveller of his time", but he admired the
"undaunted Lady Teresa" even more, as one whose "faith was ever
Christian".[86] Teresa and her husband were invariably noted for their exotic The headstone of Teresa and Robert Shirley
in the Santa Maria della Scala
garb. In every high-level meeting, Shirley appeared in his high-status Persian
attire of silk and velvet.[87] He was Persianized to such a degree that
contemporary playwright and pamphleteerThomas Middleton referred to him as the "famous EnglishPersian".[88]

Works inspired by the couple include two portraits by van Dyck, pamphlets in many languages, and Jacobean stage plays including
The Travels of the Three English Brothers.[89] Lady Mary Wroth's Urania was partly influenced by Teresia Sampsonia's travels to
England with her husband.[90] Tuson argues that Teresa's story has been overshadowed by "the partly selfcreated myth of the
Shirley's", who became the main subject of many of the contemporary "biographies as well as subsequent historical studies".[91]
Carmen Nocentelli notes that the "figure of Teresa has been generally obscured by those of her male relatives".[92] According to
Nocentelli:

Whether she is identified as "Sir Robert Sherley...his Persian lady", "the Sophies Neece," or "the King of Persia his
cousin Germaine", she is little more than a prop in the so-called Sherley myth, a tale of masculine globe-trotting
featuring Robert and his two older brothers, Anthony and Thomas, as exemplars of English prowess and
entrepreneurism.[93]

Nocentelli does add that the belittling of Teresa as a historic figure of importance was limited to England.[94] Outside England,
"Teresa Sampsonia Sherley was a figure of note in and of her own right".[95] Contemporaneous Italian traveller Pietro della Valle
referred to Teresa as an "Ambassadress of the King of Persia", which Nocentelli interprets as putting Teresa on an "equal footing with
her husband".[96] In 2009, in London, there were two simultaneous exhibitions which featured Teresa and her husband: Shah 'Abbas:
The Remaking of Iran (British Museum, February to June 2009) andVan Dyck and Britain (Tate Britain, February to May 2009).[97]

See also
Circassians in Iran
Peoples of the Caucasus in Iran

Notes
 eresia", "Theresia", or "Theresa".[1]
a. Her baptismal first name is also written "T
b. The two volume set was re-edited and republished in 2012 byI.B.Tauris. Chick & Matthee 2012, pp. vii-xv.
c. According to Canby (2009), the pistol and watch "may be allusions to Robert's role in advancing the import of
European technology to Iran".[10] Canby adds that the pistol may also be an allusion to eresa's
T courage (referring to
the two events in which she saved Robert's life; after departing on their first mission, and later when they were
attacked by hostile Portuguese on their way to Goa). [11]

d. Greek or Georgian Orthodoxy.[13]

e. The birth name of her father Ismail Khan is uncertain. On her grave, he is referred to as "Samphuf
fus", while
according to Chick & Matthee (2012) and Andrea (2017), he was also known by the name of "Sampsuf f Iscaon".[17]
f. Teresa's aunt was one of the favourite wivesof King Abbas I.[21]
g. Andrea (2017) considers it likely that the Safavid King had arrangederesa's
T marriage with Shirley in reward for his
deeds.[24]

h. The Amazons are traditionally linked with theBlack Sea region, the same area associated with a major part of the
[29]
ancestral homeland of the Circassians (Circassia).
[36]
i. Andrea (2017) agrees with Canby (2009), referring to Henry as "possibly the first Anglo-Persian born in England".
j. Around that time, the English had become a major threat to thePortuguese colonial establishmentin the Indian
Ocean and the Persian Gulf.[43]
.[55] See also; Apostasy in Islam.
k. Apostasy in Islam was (and is) considered a crime punishable by the death penalty
l. "Land of the Amazons" (sometimes translated as "region of the Amazons"), is another reference to her Circassian
origins.[82]

References
1. Loosley 2012, p. 133; Andrea 2017a, p. 141.
2. Andrea 2019, p. 102.
3. Andrea 2017a, pp. 29–30.
4. Tuson 2013, p. 19.
5. Tuson 2013, p. 19; Chick & Matthee 2012, pp. vii-xv.
6. Tuson 2013, p. 19.
7. Tuson 2013, p. 19.
8. Andrea 2017a, pp. 29–30.
9. Schwartz 2013, pp. 95–99; Canby 2009, p. 57.
10. Canby 2009, p. 57.
11. Canby 2009, p. 57; Andrea 2017a, p. 33.
12. Canby 2009, p. 57.
13. Chick & Matthee 2012, p. 144
14. Lockhart 1986, p. 390; Chick & Matthee 2012, p. 144.
15. Chick & Matthee 2012, p. 144; Blow 2009, p. 88.
16. Chick & Matthee 2012, p. 144; Blow 2009, p. 88.
17. Chick & Matthee 2012, p. 144; Andrea 2017a, p. 30.
18. Lockhart 1986, p. 390.
19. Chick & Matthee 2012, p. 144.
20. Chick & Matthee 2012, p. 144; Andrea 2019, p. 102.
21. Blow 2009, p. 88.
22. Blow 2009, p. 88.
23. Brown 1999, p. 54; Hearn 2009, p. 54; Blow 2009, p. 88; Andrea 2017a, p. 30; Eskandari-Qajar 2011, p. 254.
24. Andrea 2017a, p. 33.
25. Andrea 2017a, p. 32.
26. Smyth 2018.
27. Smyth 2018.
28. Andrea 2017a, p. 33; Tuson 2013, p. 19.
29. Andrea 2017a, p. 34; Nocentelli 2019, pp. 87–88.
30. Blow 2009, p. 92.
31. Chick & Matthee 2012, p. 145; Blow 2009, p. 92; Andrea 2017a, p. 33.
32. Blow 2009, pp. 93–94; Andrea 2017a, p. 33.
33. Chick & Matthee 2012, p. 146; Andrea 2017a, p. 37.
34. Blow 2009, pp. 93–94; Andrea 2017a, p. 33.
35. Canby 2009, p. 57.
36. Andrea 2017a, p. 33.
37. Hearn 2009, p. 54; Johnson & Stevens 1813, p. 369.
38. Schwartz 2013, p. 86.
39. Hearn 2009, p. 54; Schwartz 2013, p. 86.
40. Canby 2009, p. 57; Andrea 2017a, p. 129.
41. Schwartz 2013, p. 86.
42. Blow 2009, p. 113.
43. Blow 2009, p. 113.
44. Schwartz 2013, p. 86.
45. Schwartz 2013, p. 86.
46. Schwartz 2013, p. 86.
47. Blow 2009, p. 138; Canby 2009, p. 56; Schwartz 2013, p. 93.
48. Andrea 2017a, p. 33; Schwartz 2013, p. 86.
49. Chick & Matthee 2012, p. 289; Blow 2009, p. 140.
50. Schwartz 2013, p. 86.
51. Andrea 2017a, p. 34.
52. Chick & Matthee 2012, p. 289.
53. Chick & Matthee 2012, p. 291.
54. Chick & Matthee 2012, p. 291.
55. Andrea 2019, pp. 103, 107, 110; Thomas & Chesworth 2017, p. 305.
56. Chick & Matthee 2012, p. 291.
57. Chick & Matthee 2012, p. 291; Andrea 2019, p. 110.
58. Andrea 2019, p. 110
59. Chick & Matthee 2012, pp. 291–292.
60. Chick & Matthee 2012, p. 292.
61. Floor 2008, pp. 280, 283; Chick & Matthee 2012, p. 292.
62. Chick & Matthee 2012, p. 292; Andrea 2019, p. 110.
63. Chick & Matthee 2012, p. 292.
64. Chick & Matthee 2012, p. 292.
65. Chick & Matthee 2012, p. 292.
66. Chick & Matthee 2012, p. 292.
67. Chick & Matthee 2012, p. 292.
68. Chick & Matthee 2012, p. 293.
69. Chick & Matthee 2012, p. 293.
70. Chick & Matthee 2012, p. 293.
71. Chick & Matthee 2012, p. 293.
72. Chick & Matthee 2012, p. 293.
73. Chick & Matthee 2012, p. 293.
74. Chick & Matthee 2012, p. 294.
75. Chick & Matthee 2012, p. 294; Wheelock, Barnes & Held 1990, p. 155.
76. Chick & Matthee 2012, p. 294; Wheelock, Barnes & Held 1990, p. 155.
77. Chick & Matthee 2012, p. 294.
78. Christensen 2012, p. 323; Andrea 2019, p. 106.
79. Brown 1999, p. 54; Globe 1985, p. 84; Christensen 2012, p. 323.
80. Tuson 2013, p. 19; Andrea 2019, p. 106.
81. Schwartz 2013, p. 99.
82. Andrea 2017a, p. 34; Nocentelli 2019, pp. 87–88.
83. Andrea 2017a, p. 34.
84. Andrea 2017b, p. 523; Schwartz 2013, p. 93.
85. Eskandari-Qajar 2011, p. 255.
86. Tuson 2013, p. 19; Cave 1844, p. 598; Herbert 1638, p. 203.
87. Schwartz 2013, p. 93.
88. Andrea 2017b, p. 523; Andrea 2015, p. 302.
89. Andrea 2017b, p. 523.
90. Andrea 2017a, p. 124; Hannay 2013, p. 269.
91. Tuson 2013, p. 19.
92. Nocentelli 2019, p. 84.
93. Nocentelli 2019, pp. 84–85.
94. Nocentelli 2019, p. 84.
95. Nocentelli 2019, p. 84.
96. Nocentelli 2019, p. 84.
97. Eskandari-Qajar 2011, pp. 251, 255.

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Ottoman and Safavid Empires (1600–1700). Brill. ISBN 978-9004346048.
Tuson, Penelope (2013).El Reyes, Abdulla (ed.)."Liwa" (PDF). 5 (9). National Center for Documentation &
Research. ISSN 1729-9039. Archived from the original (PDF) on 30 November 2014.
Wheelock, Arthur K., Jr.; Barnes, Susan J.; Held, Julius Samuel, eds. (1990). Anthony van Dyck. National Gallery of
Art. ISBN 978-0-89468-155-4.

Further reading
Davis, Dick (2002). Belonging: Poems. Ohio University Press. pp. 18–20.ISBN 978-0-8040-4005-1.
Maclean, Gerald (2011).Britain and the Islamic World: 1558–1713. Oxford, UK: Oxford University Press.ISBN 978-
0-19-161990-8.

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