The six voyages of John Baptista Tavernier, Baron of Aubonne through Turky, into Persia and the East-Indies, for the space of forty years : giving an account of the present state of those countries, viz. of the religion, government, customs, and commerce of every country, and the figures, weight, and value of the money currant all over Asia : to which is added A new description of the Seraglio / made English by J.P. ; added likewise, A voyage into the Indies, &c. by an English traveller, never before printed ; publish'd by Dr. Daniel Cox

CHAP. VI. Of Zulpha, a little City, separated from Ispahan by the River Senderou.

ZUlpha, which others call Julpha and Giolpha, is distant from Ispahan to∣ward the South half an hours walk, the River Scnderou running almost at an equal distance between the two Cities. The way that leads from one City to another is a Walk some fifteen hundred Paces long, and seventy broad, almost equally divided by the River. It begins from a Pavilion or Tabernacle forty Foot square, which joyns to the hinder part of the King's House, with a double Story, to which several Windows give light, clos'd with wooden Lattices very artificially wrought. None but the King and his Houshold pass that way into the Walk. For they that go from Ispahan to Zulpha, find the way into the Walk through a Gate which is close adjoyning to the Tabernacle. This Walk is call'd the Street of Tcharbag, or the Street of Four Gardens.

A Channel runs all along the Walk from the Tabernacle, where a little Rivulet falls into it, and fills it as far as the great Bridge. The two sides of the Channel which are pav'd with Stone, and are two or three Foot broad, make one way, which Passengers may, and many times do take; for the usual way both for Horse and Foot, lyes upon each side of the Walk, behind the Trees, which are planted in a streight line to the very Walls of the King's Gardens, which close the Alley on each side. It is a kind of a Causey of Free-stone, somewhat rais'd, and four or five Foot broad. There is but one row of Trees on each side, straight and high, call'd Tchinards, with one tuft at the top. The space between the Channel and the Trees is not pav'd, but lyes common, and is sometimes sow'd. About two hundred Paces from the Tabernacle or Banqueting-house, the River falls into a great Pool, about thirty or thirty-five Foot in diameter; and in that place, as also in others somewhat beyond it, where there are also other Pools, the Walk is cross'd by a Causey pav'd and rais'd, ten or twelve Foot broad, as the rest are. Upon the left hand of the first Pool stands another Tabernacle or Banqueting-house, much alike in structure and bigness to the former; in which place, in a low arch'd Room with a Fountain of Water in the middle, you may go and drink Coffee. From that House to the Bridge the Walk descends, and the Water makes some falls.

All the Gardens on each side of the Walk, both on this side and beyond the Bridge, belong to the King. But you must not imagin that these Gardens, or that of Hezardgerib, which is the fairest of all Persia, are so curiously set out, nor so well kept as ours in Europe. For they have no such lovely Borders, nor such close Walks of Honeysuckles and Jasmin as are to be seen in the Gardens of Europe. They suffer the Grass to grow in many places; contented only with a good many great Fruit-trees, tufted a-top, and planted in a line, which is all the grace of the Gardens of Persia.

In each side of the Walls between which the Walk runs, at a true distance of space, are gates neatly contriv'd, and over each a little Room. Almost in the middle of the Walk between the great Banqueting-house and the Bridge, upon the left hand, stands a House of the Dervi's, to whom the King has giv'n one of his Gardens to build upon. There they keep the Rellcks of Haly, or some other Prophet; for you shall see them standing under a certain Arch, before which the Persians make a most profound Reverence. These Dervi's come every Afternoon about three or four a Clock into the Bazars of Ispahan; every two, an old one and a young one, choosing his quarter. They go from Shop to Shop, instructing the People upon some Point or other of the Law: the young Dervi's answering the old ones at certain times. Their Habit is only two Sheep-skins or Goat-skins, the one hanging before, the other behind, with a great leathern Girdle, four or five fingers broad, garnish'd with several great Plates of Latten. They throw another Sheep-skin cross their Shoulders, which they tye before, under their Chins. Upon their Heads they only wear a little Lamb-skin in form of a Bonnet, letting the feet hang down to their Necks,

over their Cheeks. They carry a great Club in their hands, as the Painters represent John the Baptist in the Wilderness. Between their girdles and their wasts they stuff a company of pittiful Flowers, or else a sort of Herbs, which after Exhortation, both the young and the old Dervi's bestow upon the Merchants and Tradesmen, from whom at the same time they receive Alms. Toward the Evening they go home again; and I forgot to tell you, that before the door of the House stands always a large Vessel of Water with several little Cups, and Ice in the Summer, where all passengers may drink upon free-cost.

The River of Senderou, which as well as the rest of the Rivers of Persia, except the Aras, is not able to carry a Boat, is a very great relief to Ispahan. Behind the Mountains of the South beyond Zulfa is another River, call'd Abkuren, which about five or six Leagues above Ispahan runs within a League and a half of Senderou. Sha-Abas the first attempted to have joyn'd the two Rivers together, to which pur∣pose he went about to have remov'd certain Rocks that stood in his way, but not being able to compass his design, his Successors laid aside all the thoughts of attem∣pting any more. Could it have been done, the Champaign of Ispahan would have been one of most fertile and delicious places in the World; whereas now the River is of no use, running through Desert Countries and Plains of Salt. As for the River of Senderou, in Winter it over-flows, but in Summer it has very little Water, being oftner foarded than cross'd over upon Bridges. About four Leagues above Ispahan they are constrain'd to force it into their Lands to water their Fields and Grounds, which else would produce nothing at all. Wells they have a great many in several places; but besides, that they are not able to furnish that great quantity of Water which is necessary; the River Water is much better to fatten the Land. Now you must ob∣serve that their Channels never return to the River, being wasted upon the Ground; so that the River of Ispahan being very much wasted before it comes to the City, by reason that it is still lessen'd by so many Channels, about ten or twelve Leagues from thence, it ends as it were quite spent in a few Mershes. This scarcity of Water, which is so general over all Persia, is the reason that they are extraordinary Husbands of it, and buy it very dear. Therefore is the superintendant of the Water, which brings the King in a very considerable Revenue, one of the most contended for em∣ployments in the whole Court. For every Garden is Tax'd more or less according to its bigness, for the Water it requires once a Week; which Water is let go into the quarters which have need of it, every Garden having a particular Channel whence they have their Water by turns. But you must have a care of attempting to bring this Water in before your turn, for should it come to be known, an easie Fine would not excuse the matter. I knew two Franks, who because they presum'd to take in Water in the night time before it was their turn, had like to have lost all their Land by Confiscation, had it not been for the particular favour of the King to the Franks; and yet all that favour did not excuse them from being soundly amerc'd.

There are four Bridges a quarter of a Leagues distance one from another that cross the River of Senderou to Ispahan. That which crosses the walk bears the name of Alywerdi-Kan, who caus'd it to be built, being also call'd the Bridge of Zulfa. It is built of good Brick joyn'd together with Free-stone, and very level, not being higher in the middle than at either end. It is not above three hundred and fifty paces long, and twenty broad, being supported by several small Arches of Stone which are very low. Of each side there is a Gallery eight or nine foot broad which runs from one end to the other, several Arches twenty-five or thirty foot high supporting the Platform, where when the heat is not extream, they that please may walk for the sake of the fresh Air. But the most usual passage is under the Galleries, where there are several out-lets upon the River to let in the fresh Air. For the Galleries are very high from the level of the Bridge, to which you ascend by easie steps, the middle of the Bridge not being above twenty-five foot broad, serving for Waggons and Pack-horses. There is also another way all along by the Water side, where there are several Stones laid to step upon, to keep you from being watchet. It crosses through all the Arches of the Bridge, through little doors made in every Arch from one end to the other, descending from the Bridge by a little pair of stairs, tak'n out of the thickness of the Arches supporters. There is another Stair∣case to ascend up to the Galleries of about two fathoms broad, with stays or Rails on both sides. This Bridge is truly a very neat piece of Architecture, if I may not say the neatest in all Persia.

[illustration]

THE PERSIAN GOLPHE

There are also three other Bridges upon the River, one above the Bridge of Zulfa, and two below. The first but meanly built, but very commodious for the Armenians, when they travel Westward, who would else be forc'd to go a great way about, through the whole City of Ispahan.

The first of the other two Bridges below the Bridge of Zulfa, was built by Sha-Abas the second, Father of the present King. It is almost equal to it in Structure; but it has one particular beauty, which is a hexagonal place in the middle of the Bridge, which causes the Water to fall in that part with a pleasing noise. For that being the deepest part of the River, Sha-Abas resolv'd to build a Bridge there; partly for the Gaurs sake, to the end, they might not come through the walk of Tcharbag, and that going from Ispahan they might have a shorter cut home. The Habitation of the Gaurs is only a large Village, the first Houses whereof are but a little way from the River; though the walk that goes from Ispahan to the King's Bridge is both longer and broader than that of Tcharbag, planted on both sides with a row of Trees, but no Channel in the middle.

Before each of the Avenues to the Bridge stands a House that belongs to the King for his divertisoment. That upon the left side of the River toward Ispahan, was by the great Sha-Abas giv'n to the Capuchins. For as soon as they came to Ispa∣han, upon their Examination, the King was extreamly tak'n with their behaviour. He ask'd them how they liv'd, and whether they took any money? To which the Capuchins making answer, that they never handled any money but contented them∣selves with Alms; the King believing his Subjects, would give them very little, bestow'd that House and Garden upon them. But they stay'd not long there, be∣cause it was too big for them to repair, and too far from the City, so that the Roman-Catholicks in the Winter could not get to their Chappel. Now they have built them∣selves a very handsom House not far from the King's Palace, at the Cost of Father Joseph, one of their own order.

There is another old Bridge a quarter of a League below the Gaurs Bridge, which is upon the Road from Ispahan to Schiras.

But to return to the long-walk of Tcharbag, which continues above eight hun∣dred paces beyond the Bridge of Zulfa to the Garden of Hezardgerib. The Rivu∣let that passes that other part of the walk, comes from the same River which they have cut three or four Leagues above Ispahan. When you have walk'd about four hundred paces, you meet with a fall of Waters that tumbles into a Pool, from whence there are twelve steps to ascend to the end of the Alley. The walk is fronted by the great House which stands before the Garden of Hezardgerib, or the thousand Acres. The House consists but only of one great Hall over the Gate, and four small Chambers at the four corners of it.

Hezardgerib is the fairest Garden in Asia, though it would be accounted no∣thing in Europe. However as it lies upon the descent of a Hill, it consists of sixteen Terasses, sustain'd by a Wall sixteen or seventeen foot high. There is but little Water in any of the Wells; but that which has most is in the fourth Terrass. That is a great Octagonal Pool about a hundred and twenty foot in Diameter, round about which are several Pipes that throw up the Water about three foot high, and there are three steps down to the Water. A Channel pav'd with Stone runs through the principal Alley, which goes no farther than the building. This Channel is as wide as that of the Channel of Tcharbag, whence it is supply'd as being right oppo∣site to it. In the tenth Terrass you meet with another Fountain of the same bigness and form with that in the fourth; and in the last which terminates the Grand Alley and the length of the Garden, there is another Channel which crosses all the Alleys, which, like the great one compose the length of the Alley. Besides this, there are op'n Rooms to take the fresh Air, some falls and murmurs of Water, but for borders and close Alleys, and Arbours, you must expect no such thing, either in Hezardgerib, nor in any other part of Persia.

Having walk'd in the great walk of Tcharbag, you meet upon the right hand with a Street between two Walls of the Gardens that belong to the King, which Street leads you to Zulfa, not above two or three Musquet Shots distance off.

Zulfa a Colony of Armenians which Sha-Abas brought from Zulfa a City of Armenia, is so much encreas'd for some years since, that it may now pass for a

large City, being almost a League and a half long, and near upon half as much broad. There are two principal Streets which contain near upon the whole length, one whereof has on each side a row of Tchinars, the roots whereof are refresh'd by a small Channel of Water, which by a particular order the Armenians bring to the City, to water their Gardens. The most part of the other Streets have also a row of Trees, and a Channel. And for their Houses, they are generally better built, and more chearful than those of Ispahan.

How they came to be fetled here, I have already describ'd: And now the number * 1.1 of Inhabitants is strangely increas'd by the accession of several other Christians of divers Sects, as Jacobites, Cophtes, and Nestorians, who formerly liv'd in the Suburbs of Ispahan. Neither was Sha-Abas so cruel in transplanting the Armenians away out of their own Country; for they were all at that season poor labouring men, who knew not at all what belong'd to Trade. Since that time they are grown very rich: so that the Armenians have no cause to be covetous of the Habitations of their Ancestors. And now I will tell you how they came to be such great Proficients in Trade.

Sha-Abas, who was a man of a great Genius, and a person of great undertaking, considering that Persia was a barren Country, where there was little Trade, and by consequence little Money, resolv'd to send his Subjects into Europe with raw Silks, so to understand whence the best profit would arise, to bring Money into his Country. To which purpose, he resolv'd to make himself Master of all the Silk in his own Country, by purchasing it himself at a reasonable rate, tax'd by himself, and to reap the gains by his Factors: and withal, thought it necessary to seek an Alliance with the great Kings of Europe, to engage them on his side against the Turk. He first sent to the King of France, Henry the Fourth. But he dying before the Am∣bassador arriv'd, answer was made the Ambassador, That if the King of Persia had any thing to say to the King of France, Lewis the Thirteenth, he must send a new Ambassador, which was never done.

Three or four years after he sent an Ambassador to the King of Spain, accom∣pany'd with a Persian Merchant of Ispahan, putting into their hands a considerable quantity of Bales of Silk. He also sent along with them a Portuguez Austin-Friar, to be their Guide and Interpreter. The Persian Merchant would have sold the Silks, as was the King's order, and have bought a Present more becoming. But the Ambassador over-rul'd by the Friar, resolv'd to present the King of Spain with the Bales of Silk. The Merchant not able to oppose the Ambassador, returns home forthwith to give an account to the King, who approv'd his management. The Ambassador proceeds, and coming to the Spanish Court, presents his Bales of Silk to the King, who ask'd the Ambassador whether his Master took him for a Woman, that he had sent him so many Bales of Silk to spin; and immediately sent away the Present to his Queen, presenting the Ambassador but very meanly: who thereupon seeing the Errour he had committed, made hast home; but upon his return, the Persian King having notice of the ill success of his Negotiation, caus'd his Belly to be ript op'n in the publick Market-place.

About fifteen years after, he trusted a considerable quantity of Silk with a Merchant's Son of Ispahan, and sent him to Venice: who when he came there, took a stately Lodging, and spent his Money at a strange rate, especially among the Courtisans; to maintain which expence, he continually sold great quantities of Silk. The Venetians seeing a private man live so splendidly among them, and not believing so great a quantity of Goods could belong to one single Merchant, but rather imagining him to be a Factor for some Company who suffer'd for his folly, wrote to all the Ports of the Levant, and having intelligence who he was, the Senate thought fit to seize his Person and his Goods, before he had consum'd all; at the same time giving a civil account to the King of Persia, what they had done. To which the Persian King return'd a most obliging Answer of Thanks, sending withal an intelligent Persian Merchant to take an account of what was left, to whom the Venetians were very punctual. As for the Prodigal Persian, who thought it not his wisest way to return into Persia, what became of him is not material to this Story.

Sha-Abas by these Experiments observing the little inclination of his Subjects to Trade, who were naturally addicted to Pride and Expence, which is no part of a Merchant's business, cast his Eyes upon the Armenians, men able to endure the

[illustration]

The Platform of the famous Fortress of Candahar which is the Best Place in all Asia

labour of long Journeys, sober persons, and great Husbands, and such who being Christians, might more freely Trade among the Christians; and made choice of them, as being most proper and fit for Trade. Whereupon, picking out the most Judicious among them, he deliver'd to every one so many Bales of Silk, according to their Capacity; for which they were to pay at their return, a reasonable Rate tax'd by the King, who allow'd them what more they got for their Expences and Gains. Those people in a short time became so expert, that there is not any sort of Trade which they will not now undertake; for now they run as far as Tunquin, Java, and the Philippines, and indeed over all the East, except China and Japan. But if they do not thrive, they never return; as being a place where they must either give an exact Account, or else suffer the quick and severe Justice of Drubbing, which never fails those Factors that are ill Husbands for their Masters.

And indeed the Armenians are so much the more fit for Trading, because they are a people very sparing, and very sober; though whether it be their virtue of their avarice, I know not. For when they are going a long Journey, they only make provision of Bisket, smoak'd Bufalo's flesh, Onions, bak'd Butter, Flowr, Wine, and dry'd Fruits. They never buy fresh Victuals, but when they meet with Lambs or Kids very cheap in the Mountainous Countries; nor is there one of them that does not carry his Angle to fish withal, when they come to any Ponds or Rivers. All these Provisions cost them little the Carriage. And when they come to any Town where they are to stay, they club five or six together, and lye in an empty Chamber which they furnish themselves; every one carrying his Mattress, his Coverlet, and his Kitchin-Instruments, which is a great piece of Thrift. When they travel into Christendom, they carry along with them Saffron, Pepper, Nutinegs, and other Spices; which they exchange in the Country-Towns for Bread, Wine, Butter, Cheese, Milk-Meats, and other Provisions which they buy of the poor Wo∣men. When they return out of Christendom, they bring along with them all sorts of Mercery-ware, and Pedlery-ware of Noremberg and Venice; as little Looking-glasses, trifles of Tin enamel'd, false Pearls, and other things of that nature; which pays for the Victuals they call for among the Country-people.

In the beginning of their Trade, there return'd very few Caravans into Persia without two hundred thousand Crowns in Silver, beside English and Dutch Clothes, fine Tissues, Looking-glasses, Venice-Pearls, Cochenel, and Watches; which they thought most proper for the Sale of Persia and India.

At length those Armenians became so exquisite in Trade, that several of them have left Estates of two, some twenty thousand Tomans. But the richest among them was Cotgia, or Monsieur Petrus, who left forty thousand Tomans in coyn'd Money, besides his Horses, Furniture, and Lands in the Country, his Jewels and Plate; all which are never reckon'd a Merchant's Estate, but only the ready Cash with which he trades. Cotgia Petrus was very much esteem'd for his Charity, and the great Church which he built, which is a kind of Covent, with a Bishop and Monks. Nor is the fair Market-place, all environ'd with Shops, a little beholding to his Gene∣rosity.

The Armenians of Zulpha have this advantage over all the Christians of the East, that they enjoy Lands and Priviledges, the King not permitting the least injustice to be done them, nor that any Mahometan should live at Zulpha. They have also the priviledge to be as well clad as the Persians, and to make use as they do of Bridles of Gold and Silver. Their Wives also are very richly habited, in strip'd Sattins purfl'd with Gold, and other rich Europaean Silks.

The King names whom he pleases among the Armenians to be their Chief; whom they call Kelonter, who judges all their differences, and taxes them to make up the Sum which they are to pay to the King every year.

The Language of the Armenians is either vulgar or learned: the learned is only us'd by the Ecclesiasticks, in reference to their Religion. They write like us, from the left to the right, having found out peculiar Characters about four years since. They have three Languages very natural to them, which however are very differente the Armenian, which is their ancient Country-speech, which they have preserv'd from Father to Son; the Persian, which is the Language of the Country where they live; and the Turkish, of which they make very much use in course of Trade. As for their Women, they speak nothing but the Armenian, as having no converse with

strangers, and never stirring out of their houses. There are some Armenians speak Italian and French, as having learnt it in Europe.

There are in Zulpha fifteen or sixteen Churches and Chappels of the Armenians, among which you are to count two Nunneries for Women. There are in Ispahan Austin-Friars, Carmelites, and Capuchins, and in Zulpha Jesuits. The Jesuits that came last have but a little House, but to make them amends they have a large Garden. Though the number of the Religious Teachers is far greater then the number of Hearers: for in all Ispahan and Zulpha, take the Franks that come out of Europe, or born in Persia, as well Men as Women, there are not six hundred persons that profess the Catholick Religion. As for the Armenians, they are so obstinately fix'd to their own Religion, that they will hear of no other; and nothing but Money has some∣times caus'd them to seign the embracing of another. Friar Ambrose a Capuchin staid a while at Zulpha, to whom several of the principal Armenians came to School to learn French, in hopes of establishing a Trade with France. But the Armenian Archbishop and Bishops fearing lest the Children should be infected with some other Religion, excommunicated all Fathers that sent their Children to School. And finding that they little regarded the Excommunication, they shut up the Church doors, and stir'd up the People against the Religious Franks; so that Father Ambrose was forc'd to leave Persia, and retire to Surat.

Moreover there are in Ispahan both Jews and Indian Idolaters. Nor are the Jews so miserable and beggarly, as they seem to be: they intrude, according to custom, into all Business; so that if any has a mind to buy or sell any rich Jewel, he need do no more but speak to them. In the Reign of Sha-Abas, the Athemadoulet persecuted them so grievously, that either by force or by cunning he caus'd them to turn Mahometans; but the King understanding that only power and fear had constrain'd them to turn, suffer'd them to resume their own Religion, and to live in quiet.

There are about ten or twelve thousand Banians in Ispahan, who are known by their yellow Complexions, or rather by a yellow Mark made with Saffron upon the top of their Foreheads. Their Turbants are less than usual, and their Shooes are almost like ours, embroider'd with Flowers a-top. They are all Bankers, and very knowing in Money. The greatest part of the Money of the principal Money'd men of Ispahan is in their hands for improvement sake. So that if you want a considerable Sum, you may have it the next day upon good Security, and paying severe a Interest, which those Banians will squeez up sometimes to 18 per Cent. But if it be not very privately exacted and paid, the Law of Mahomet, which forbids the taking of Interest, lays hold upon the whole Sum, and confiscates it every Penny.

Notes

• * 1.1

  See the Descri∣ption of Zul∣pha.