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

THE FOURTH BOOK OF THE TRAVELS OF MONSIEUR TAVERNIER: BEING, A DESCRIPTION OF PERSIA. (Book 4)

CHAP. I. Of the Extent of PERSIA, and its division into Provinces.

PERSIA, according to the present State of the Empire, to the North is bounded by the Caspian Sea; Southward, by the Ocean; Eastward it joyns to the Territories of the Great Mogul; Westward, to the Dominions of the Grand Signor; the two Empires being parted by the Rivers Tigris and Euphrates.

But that you may the better understand the full extent of the Dominions of the Persian King, you are to know, That this great Monarch, besides that Tract of Ground which is properly call'd Persia, possesses a vast part of the ancient Assyria and the great Armenia, the ancient Kingdoms of the Parthians and Medes, the Kingdom of Lar, the Kingdom of Ormus, and all Eastward of Persia beyond Candahar, almost as far as the Kingdom of Scindi.

But because those Europeans that have Travel'd before me, either were not so curious, or had not perhaps the opportunity to learn the true number of the Pro∣vinces that compose the whole Continent of Persia, I have undertak'n, though the Persians themselves are ignorant enough, to give the best account I can, finding it necessary for the better satisfaction of the Reader, to take some notice of the Names of Places according to the ancient Geography.

The first is the Great Armenia, which our Maps without any ground or reason at all call Turcomannia; in regard they might have more properly call'd it Ermonick in general, since the Inhabitants are the greatest part Armenians. That part whereof which is situated between the two Rivers of Araxes and Cyrus, at this day call'd Aras and Kur, by the Natives is call'd Iran, or Cara-bag, being one of the most beautiful, and richest pieces of Land in all Persia; the principal Cities of which are Erivan, Nacksivan, Zulpha, and Van.

The second is Diarbeck, formerly Mesopotamia, between Euphrates and Tigris; the chief Cities whereof are Bir, Car-Emir or Diarbequir, Ourfa, Moussul, Geziré, Merdin, &c.

The third is Curdistan, formerly Assyria, extending all along the East-side of the River Tigris, from the Lake Van to the Frontiers of Bagdat; the principal Cities are Niniveh, Sherisoul, Amadié, Sneirne, Betlis, and Salmastre.

The fourth is Hierak-Arabi, otherwise the Country of Babylon or Chaldea; the principal Cities whereof are Felougia upon Euphrates, Bagdat upon Tigris, Mershed-Ali, Gourno, and Balsara; and in the Country of Bourous, Sharaban, Eronnabat, &c.

The fifth is Hierak-Agemi, or the ancient Parthia; the principal Cities whereof are Hispahan, Toushercan, Hamadan, Cashan, Kan, and Casbin; and perhaps Yesd, if it be not rather in Kerman or Sigistan.

The sixth contains Shirvan, all along the Caspian Sea, where stand the Cities of * 1.1 Derbent or Demir-Capi, Baku, and Shamaki; and the Province of Edzerbaijan; wherein stand the Cities of Tauris, Ardevil, and Sultany. Which two Provinces comprehend the ancient Media within a very little, extending to the very Shoar of the Caspan Sea.

The seventh contains Kylan and Mazandran, lying likewise upon the Caspan Sea, formerly Hyrcania; wherein are the Cities and Towns of Firuzcuh, Sukar-abad, and Mibnikiellé at the entry of the Mountains; Giru, Talara-pesct, and Saru, in the Plain; Ferh-abad, Ciarman, and Gscref, toward the Sea.

The eighth is Estarabad, formerly Margiana, which extends to the River Ruth∣khané-kurkan, which the Ancients call'd Oxus; the principal Cities whereof are Estarabad, Amul, Damkam.

The ninth contains the Province of the Usbeck-Tartars, comprehending all the ancient Sogdiana and Bactriana; the chief Cities whereof are Balk, Samarcand, and Boccara, &c.

The tenth is Corassan, formerly Aria, with some part of Bactriana; the chief Cities whereof are Eri, Meshed, Nisabur, Thun, &c.

The eleventh Sablestan, formerly Peloponnesus; the principal Cities whereof are Beksabat, Asbé, Bust, Sarents; the Territory and City of Candahar being also com∣prehended within the extent of this Province, together with Duki and Alunkan, upon the Frontiers of the Great Mogul's Dominions.

The twelfth is Sigistan, formerly Drangiana; the principal Cities whereof are Sistan, Shalack, and Kets.

The thirteenth comprehends all the Territories of the ancient Arachosia, bord'ring upon the Kingdom of Scindi, not having any Cities that we know of.

The fourteenth is the Province of Makran, lying all along upon the Sea of Mogo∣stan, formerly Gedrosia; the chief Cities whereof are Makran, Firhk, Chalak, and the Port of Guadel toward Guzerat.

The fifteenth Kerman, formerly Caramania, extending as far as the Gulf of Ormus; the chief Cities whereof are Kerman, Bermazir, the Port of Kuhestek, and the Cape of Jasques.

The sixteenth is Farsistan, or that part of Persia so properly call'd; the chief Cities whereof are Schiras, Caseron, Benarou, Firus-abat, Darab-guier, &c. To which you may add the little Province of Laraston, with the City of Lar, just against Ormus. But this Province formerly extended no farther than Benarou, two days journey from Lar, before Sha-Abas conquer'd the Kingdom of Lar, and then the Kingdom of Ormus. Now they are both united; though they have both several Governours, as they had distinct Princes before. The Ports in this Province upon the Persian Gulf are Bander-Abassi and Bander-Congo.

There are two other little Ports in the Persian Gulf, about thirty hours sail from the Mouth of Euphrates, but not capable of receiving any other than small Barks; which are very much to be admir'd; for in regard the Inhabitants are ignorant of the use of Iron, it is strange to see their Boats made so handsom and strong withal; the Planks being only ty'd together with a Cord, which is made of a kind of Hemp tak'n from the out-side of the Coco-nut.

The last is the Province of Cursistan, formerly Susiana, which Euphrates and Tigris joyning together separate from Chaldea; the principal Cities whereof are Suster, an∣ciently Susa, the Capital City of the Empire of King Ahasuerus, Ahawas, Scabar, Ram∣hormus, &c.

The temper of the Air in Persia varies according to the variety of situation. The Country of Edzerbaijan is very cold, but very healthy. The Air of Mazandran is very unwholsom; for being a low fenny Country, and full of Insects, when the Waters dry up in the Summer, the Insects also dye and infect the Air. Sometimes those bad Waters over-flow the Country; in so much that the Inhabitants receive a tincture in their Complexions from the colour of the Earth. The Province of Guilan is included in the Province of Mazandran; and the Air is so unwholsom, that the People cry of him that is sent to command there; Has he robb'd, stol'n, or mur∣ther'd, that the King sends him to Guilan?

At Ispahan, which is almost in the middle of Persia, there are six months of hot, and six months of cold weather. The Snow falls three or four times in a season, and sometimes so very thick, that there is hardly any travelling upon the Road. About a League from the City, toward the Mountain, there stands a Stone about two or three Foot high, which when the Snow hap'ns to cover, prognosticates a plentiful Year; and the first Country-man that carries the news thereof to the King, receives a hundred Tomans. As for Rain, there is very little falls there, unless it be in April, and then it sometimes rains very hard.

In the Southern Provinces, the heats are very excessive, and kill abundance of our Europeans, especially those that are giv'n to drink.

All Persia is water'd with little Rivers; but there is not one navigable River through the whole extent of it, unless it be Aras, or the Araxes of the Indians, which carries some few flat-bottom'd Boats. The other Rivers, instead of growing bigger, the farther they keep their course from the Springs, grow shallower for want of Water, by reason of the infinite number of Kreises or Channels, which they cut out of the Rivers to water the Lands, which would not bring forth so much as only Grass without the help of those Cuts; unless it be in the Province of Mazandran, which from September to March seems a kind of Terrestrial Paradise, through the pleasing variety of Herbs and Fruits. However, Persia in general being thus water'd, is a most fruitful Country: though it be true, that many of their Springs and Chan∣nels are lost and brok'n. And Mirza-Ibrahim Governour of the Province of Edzer∣baijan told me one day, that in the very Territory of Tauris, there were above two hundred Springs utterly lost, either by accident or negligence.

As for their Gardens, they water them with Well-water, by the help of a Wheel and an Ox; but the running Water is much better, as not being so cold, and more fatning to the Earth. And therefore the Fruits that grow in the Mountains which are only water'd by the Rain or by the Dews, are much better tasted, and keep longer.

Persia is a mountainous Country, but for the most part the Mountains are very dry and barren. As for Woods, there are none in all the Country. Travellers are also forc'd to go a great way out of their Road to find a Spring; and sometimes they shall ride ten or twelve Leagues, before they meet with any Water but what they carry in their Bottels. There are some Mountains out of which they dig Salt, as Stones out of a Quarrey. There are also Plains where the Sand is nothing but Salt, though it be not so savoury as our Northern Salt.

Of late several Copper-Mines have been found out, of which the Natives make all sorts of Kitchen-Housholdstuff. Their Lead comes from Kerman; their Iron and Steel from Corasan and Kasbin, though not so good as that of Spain. Their Steel is very fine, with a smooth grain, and grows very hard in the Water, but it is as brittle as Glass. Neither will this sort of Steel agree with the Fire: so that if the Fire have not more than a double heat when the Steel is forg'd, it will look just like a piece of burnt Charcoal. The Steel which we call Damas-Steel comes from the Indies, and the Persians call it Gauherdar.

There are also some Mines of Gold and Silver in Persia, wherein it appears that they have anciently wrought. Sha-Abas also try'd again, but found his expence to be more than his profit: whence it is become a Proverb in Persia, Nokre Kerven dehkrarge nohhassel; The Silver-Mine of Kerven, where they spend ten to get nine. which is the reason that all the Gold and Silver of Persia comes out of Forein Countries.

CHAP. II. Of the Flowers and Fruits of Persia, of Turquoises and Pearls.

THE Flowers of Persia are nothing comparable to our European Flowers, neither for variety nor beauty. For having pass'd the Tigris in the Road to Persia, you meet with nothing but Roses and Lillies, and some other Fruits peculiar to the Country.

As for Roses, they have great store, which they distil, as they do Orange-flowers, and transport the Waters into all the Eastern parts of Asia.

I never left the Court of Persia, but some of the Lords, especially four of the white Eunuchs, beg'd of me to bring them some Flowers out of France; for they have every one a Garden before their Chamber door: and happy is he that can present the King with a Posie of Flowers in a Crystal Flower-Pot.

There are in Persia Apples, Pears, Oranges, Granates, Prunes, Cherries, Apricots, Quinces, Chesnuts, Medlers, and other sorts of Fruit, which is not generally so well∣tasted as ours.

Their Apricots indeed, especially the lesser sort, are better than ours. When you op'n this Apricot, the Stone cleaves in two, and then the Kernel, which is only a small Skin, as white as Snow, is more pleasing to the tast than if it had been pre∣serv'd.

As for their Melons, they are most excellent, and very plentiful, neither is it so dangerous to eat them to excess, as ours. There have been some that have eat'n six and thirty pound in a day, and have never been the worse. There is a prodigious quantity of them sold in Ispahan; where they are brought to Market, from midnight 'till four a Clock in the afternoon. Those Melons which are first in season, and are call'd Guermez, are insipid, and tast of nothing but Water. However the Physicians advise you to eat them, saying that they plump up the Flesh, and renew the habit of the Body. The next to the Guermez, are better than they, and they increase in goodness 'till they come to be quite out of season; the last of which they keep all the Winter long.

Though they have such vast plenty, yet they never leave but one Melon upon a stalk, and when it is as big as a Nut, the Gard'ner, or his Wife, or his Children, lye down upon the ground and lick off the Down, which they say keeps the Melon from being sweet, and rip'ning kindly.

The Persians have also a particular sort of Quince-Pepin, but not so good as ours, which they fry unpar'd, casting great store of Salt in the Pan to excite thirst, and then present them to their Friends at their Collations. They have also Almonds and Figs, but few Small-nuts or Wall-nuts.

Oyl they have none, but in the Provinces of Mazandran and Guilan, which furnish all the rest of Persia; but the Olives are rotten, black, gravelly, and not worth any thing, compar'd with Provence-Olives.

Armenia, Mengrelia, Georgia, and Media abound in Vineyards. They bury their Vines all the Winter, and take them up again in the Spring by reason of the cold. In the hotter Countries they dress their Vines as we do, without any under-propping them. There are three sorts of Wines in Persia. That of Yesd is very delicate; that of Ispahan but ordinary: that of Yesd is transported to Lar, where there lives a great number of Jews, who care not to live but where they may have good Wine, and that at a cheap rate. It is also carry'd to Ormus, where it is sold half in half cheaper than the Wine of Schiras. As for the Wine of Schiras, it is made of one only Grape, sweet in tast, but which heats the Mouth extremely. This sort of Grape is call'd Kichmishé; it is a white Grape, without any stone, as vulgarly believ'd; but however it has a stone, though it be hardly to be perceiv'd; which nevertheless will appear in new Wine, when it frets like a little Ligament. They say that the Wine of Ispahan is cold upon the Stomach, but that it fumes into the Head. For its coldness upon the Stomach I can say little, but I know it will warm the Head, if a man takes too much of it. In Persia they never keep their Wine in Tuns, but in

great earthen Vessels bak'd in an Oven, either glaz'd, or else smear'd over with the fat of a Sheeps rump, stop'd up with wood'n Covers, cover'd over again with a great piece of red Calicut, that lyes over all the lids of the Pots.

The King and his Lords have other sorts of Cellars for magnificence, where they treat such as they invite. These are four square Rooms not above three or four steps deep, with a Well in the middle, the floor being spread with Turkie Carpets. Now at the four corners of the Well stand four great Bottles containing twenty Pints a piece, the one of White, the other of Claret. Between the great Bottles stands a row of lesser Bottles fill'd, a Bottle of White, and a Bottle of Red. In the Cellar-Wall are several niches one above another, and in every nich a Bottle, still vary'd Gules and Argent; a very pleasant sight to good Companions in a Room, which is as light as day.

As for Herbs and Roots they have very good in Persia, but above all, most excellent Roman Lettuce. But there is no sort of Pulse, nor can they find a way to make Pease grow among them. The Carmelites carry'd Asparagus, Artichoaks, and Succory, which were never seen there before, but now begin to thrive very well.

As for Turquoises and Pearls I shall speak thereof in my discourse of Jewels, to∣ward the end of my Indian Travels.

CHAP. III. Of the Beasts of Service; of the Fish and Fowl of Persia.

THe Beasts for service in Persia, are Horses, Mules, Asses, and Camels. The Horses of Persia are but of an ordinary stature, less than ours, very narrow before, but very swift and light. They carry their heads very ill in running, by reason of the custom to which the Persians use them. For they have got a trick of managing their Horses, yet never getting upon their backs; they teach them to Amble by tying their feet with two Cords of an equal length, to the middle whereof are fasten'd two other Cords that are fasten'd to the Saddle, which two Cords keep their feet so, that they cannot stir but at such a distance; and so they deal with their Mules upon which the old men generally covet to ride. The Horses of Persia are very docible, and easily brought up. They give them nothing else from one Evening to another but a Sack full of chopt Straw, with a measure of Barley which they mingle together with the Straw, to the end they may eat both together. When the Barley is newly ear'd, they give it them for fourteen or twenty days together to purge their bodies, as we for the same end put our Horses to Grass in the Spring. The Persian Horses hold out very well 'till eighteen or twenty years of age; but they never cut their Stone-Horses in that Coun∣try. In the Winter, they never take off their Shooes, but only Frost-nail them. Their Furniture is very light and handsomly made. And this is further observ'd, that whereas we keep Goats in our Stables and Inns, the Persians keep Hogs.

There are two sort of Asses in Persia. Those that are bred in the Country only serve to carry burthens; but there are a sort of Arabian Asses that are swift and very handsom, excelling in price the common sort of Horses. The Merchants of Ispahan keep these Asses in their Country Houses, taking it for a great piece of Grandeur to Ride every Morning to their Shops.

Some parts of Persia are perplex'd also with wild Beasts, as Lyons, Bears, and Leopards, but there are but very few; nor have we heard that ever they did any great mischief. Porcupines they have also; and I my self saw brought before the King two men, the one of which was Shot through the Thigh, and through the Leg with a Porcupine's Quill. The second was kill'd, the Porcupine having darted his Quill a little above his right Pap through his Brest. As for their Fish, there are an abundance of Carps, Trouts, and Pikes in the River Aras; but in all the other Rivers of Persia there is but one sort of Fish, which is a kind of

Barbel. In the subterranean Channel which they bring to water their fields there is another sort of Fish very plentiful of bones, and as little as can well be eaten.

Where the white Mulberies grow by the River side, so soon as they begin to bear fruit, 'tis very good pastime to see the Crabs, as big as the Palm of a man's hand, come out of the River after Sun-set, and climb the trees to eat the fruit, and then by break of day return into the River again. They are delicate food, far beyond Crey∣fish, but a hot provocative Diet, as the Physicians well observe.

During the Frost they bring from the Caspian Sea great store of Salmon or Salmon-Trouts, four or five Foot long. The Province of Media is well stor'd with Sturgeon from the mouth of the River Araxes. In the same Sea there is a certain Fish like a Carp, which they salt and dry like our Herrings. From the Persian Gulf comes nothing but Salt-fish, which is transported over all the Kingdom.

Their Fowls are much the same that we have in Europe, only I do not remember that I ever saw any Quails in the Country. As for their Pigeons, they fly wild about the Country; but only some which they keep tame in the City, wherewithal to decoy the rest: which is a sport the Persians use in hot weather as well as in cold. Now in regard the Christians are not permitted to keep these Pigeons, some of the vulgar sort will turn Mahometans to have that liberty. There are above three thousand Pigeon-houses in Ispahan. For every man may build a Pigeon-house upon his own Farm, which yet is very rarely done; all the other Pigeon-houses belong to the King, who draws a greater Revenue from the Dung than from the Pigeons: which Dung, as they prepare it, serves to smoak their Melons.

Poultrey is very plentiful in Persia; and the Armenians brought out of Europe the way how to fat Capons; the first so fatted they presented to the King, who lik'd them so well, that he order'd that the richest of the Armenians should be commanded to provide him such a number every year. There are no Turkeys in all Asia; but the Armenians trafficking to Venice carry'd some from thence, which when the King had tasted, he lik'd so well, that he order'd the Armenians to breed him up such a number, and to stock the Kingdom with them. But the Armenians, seeing the King would impose a new Tribute of Turkeys as well as Capons, grew negligent, and suffer'd the Chickens to dye as soon as they were hatch'd. Thereupon the Persians suspecting the fraud, commanded the Armenians to keep the dead Turkeys, that they might be Judges how they came by their deaths: And it was my wonder to see so many young Turkeys hanging against the Walls of some Houses in Zulpha, that occasion'd this Story to be told me.

All sorts of Water-fowl are as plentiful in Persia, as with us.

Upon the Frontiers of Media and Armenia, at a certain season of the year are to be seen a great number of Birds, much like to our Owzils. Much about the same time the Corn begins to appear, but then is the ground cover'd with such infinite swarms of Locusts, that the Armenians are forc'd to betake themselves to their Processions, and to water the ground with a Water which they fetch a great way off, whereinto the Bodies of several martyr'd Christians were thrown. Three days these Pro∣cessions and waterings of the ground continue, and after that, whether it be that the fore-mention'd Birds do eat the Locusts, or only drive them away, in two or three days the Country is clear of them.

As for Birds of prey, the Country wants none, Falcons, Sparrow-haws, Lane∣rets, &c. of which the King of Persia is very well provided, having above eight hundred belonging to his Game. Some of these Birds are taught to fly at the wild Boar, or wild Ass, or wild Goat; others at Cranes, Herons, wild Geese, and Par∣tridge. The chiefest of which Birds are brought from the Southern Mountains, extending from Schiras to the Persian Gulf.

The King takes great delight to hunt the Boar and Hart; and if it come to pass that the Game out-run the Dogs, then they let fly one of their Hawks, who pre∣sently seizes the head, and while she is continually pecking and disturbing the Beast, the Dogs are presently at his heels. The Hawks are taught to stop like a Horse at full speed: else they would never quit their prey, which they presently do, as soon as ever the Falconer shews them their reward. Now their way of ord'ring or making the Hawk is this. They take the skin of a Hart, head, body, and legs, and stuff it with Straw, to the end it may be like the Beast which they intend to represent in the nature of a Quarry. When they have set it in the place

where they usually train up the Hawk, they lay meat upon the head, or in the holes of the eyes, to the end the Bird may be sure to seize those parts at his down∣come. Being accustom'd to feed in this manner for some days together, they fix the Beast upon a Plank with four Wheels, and cause it to be drawn with long Cords by certain men, that mend their pace ev'ry day, 'till at length it is drawn by a Horse at full speed, whereby the Bird is accustom'd by degrees not to forsake her prey. After the same manner they counterfeit all other sorts of Quarrys to enter their Hawks, as well wild Boars, wild Asses, as Hares and Foxes. Some there are that will order a Crow with the same industry as you would make a Hawk. They have have also a certain Beast which they call Once, which has a spotted skin like a Tiger, but which is nevertheless very gentle and tame; this a Horse-man will carry behind him, and when he sees a wild Goat, he sets down the Once, which is so nimble, that in three leaps he will be upon the back of the wild Goat; though the wild Goat be a very swift Creature. The Once immediately strangles him with his sharp teeth. But if by accident the wild Goat get from him, the Once will stand still in the same place abash'd and troubl'd, so that an Infant may take him and kill him, without the least resistance made in his own defence.

The Kings of Persia take great delight in Hunting, and in that sport it is that they love to shew themselves magnificent: Insomuch that Sha-Sefi desirous to treat all the Ambassadors then at his Court, which at that time were the Tartarian, Muscovite, and Indian, carry'd them along with him into the field, and having tak'n a great number of Harts, Fallow-dear, Hinds, and wild Boars, he caus'd them all to be made ready to be eat'n the same day: And while he was feasting, an Architect had order to raise a Pyramid of the heads of those Beasts in the middle of Ispahan, of which there are some remains to this day. When the Architect had rais'd it to a considerable height, he came very pleasantly to the King, and told him he wanted nothing but one head of some great Beast to finish the Work. The King, whether in his Wine, or to shew the Ambassadors how absolute he was over his Subjects, turning briskly toward the Architect; Thou say'st well, said he, nor do I know where to meet with a Head more proper than thy own. Thereupon the miserable Architect was forc'd to submit his own Head, the King's Command being presently put in execution.

CHAP. IV. Of the manner of Building in Persia.

IN regard there is little Wood or Stone in Persia, all the Cities, except some Houses, are generally built of Earth; but of an earthen, or rather a kind of Potter's Clay, so well wrought, that you may cut it like Turf, being wrought to a just consistency. The Walls are made with lays of Earth, according to the proportion intended, and between every lay of Earth, three Foot high, two or three rows of Bricks bak'd in the Sun. These Bricks are made in a square Mold three singers thick, and seven or eight inches broad: and for fear they should cleave with drying in the Sun, they lay over them pounded Straw to keep them from chopping in the heat. They never lay the second Lay 'till the first be dry, nor is the second Lay to be so broad as the lowermost. Those Buildings which are made of Brick bak'd in the Sun are very handsom; and after the Wall is rais'd, the Mason plaisters it over with a Morter made of Potter's Clay mingled with Straw; so that the defects of the Building being cover'd, the Wall appears very firm and close. Then the Work-man plaisters the Morter over again with a Lime mixt with Muscovy-Green, which he pounds with a certain Gum, to render the Lime more glutinous: and then rubbing the Wall over with a course Brush, it becomes as it were damask'd and silver'd, and looks like Marble. The poor are contented with only bare Walls, or some course daubing that costs little. The middle of the House consists of a large Portico, twenty or thirty Foot square; and in the middle of the Portico a Fountain full of Water. It is all open upon one side; and from the Portico to the Pond or

Fountain all cover'd with Carpets. At every corner of the Portico is a Room to sit and take the fresh Air; and behind another large Room, the floor whereof is spread with Carpets, Mattresses, and Cushions, according to the quality of the Master of the House. Upon the two sides of the Portico are two other Chambers, and doors to go from one Chamber to another: and thus are the Houses of the great Lords built, but only they are more spacious. For their Houses consist of four great Parlours, that look toward the our corners of the World, and every Parlour has two Chambers upon each side, which make eight Chambers, that surround a great Hall in the middle. The King's Palace is also built after the same fashion: and generally the Persian Houses are very low, it being a rare thing to see one three Stories high. Yet all their Chambers and Rooms are arch'd, wherein the Persian exceeds us. For with∣out all that trouble and time that we spend, they will presently raise an Arch so broad and high as easily demonstrates the skill of the Work-man. The tops of their Houses are flat and terrass'd; being plaster'd with Earth mixt with Straw chopt very small, and well temper'd; which they bind together with a layer of Lime beat'n for seven days together, which makes it as hard as Marble, and if they want Lime, they pave the Terrass with square Tiles bak'd in an Oven, so that the Rain can do no harm. But they are very careful to shovel off the Snow, for fear it crack the Terrass with lying. Without the Houses show nothing, but within they are curiously painted with Birds and Flowers, wherein the Persians are no bad Artists. They take great delight to have several little Chambers, with several Doors, and Lattice-windows, the quarrels whereof are of Glass of various colours. This sort of glazing serves generally, and indeed more properly, for the Apartments where the Women may come. For they might have Crystal-windows if they pleas'd, but they glaze the void spaces in this manner, that their Women may not be seen; after they have fram'd the op'n place that gives light, like a Flower-Pot with several Flowers in it, which the Glass of several colours imitates to the life; whereby it is impossible that the Windows should be peer'd through; besides, that it is pleasant to the Eye. The Doors of their Houses are of Tchinar-Wood, which is very noble, and their Wainscoting is as neat. The Persians that love ostentation, always display their rich Carpets, Mattresses, Cushions, Coverlets, and all the most costly Furniture they have, in the fore part of their dwellings: For the Haram, or the Women's Quarter is but meanly adorn'd, in regard they are never visited by any men but their Husbands. In some of their Rooms they have very narrow Chimnies; for the Persians set all their Wood upright which they burn, because of the Smoak; besides, they make but small Fires, in regard they have so great a scarcity of Wood. When they would go to sleep, they lye down upon a Plank cover'd with a Carpet, and wrap themselves in a quilted Blanket. In the Sum∣mer they sleep in the open Air, upon their Terrasses; and in regard the Women lye there too, there is an order obtain'd, that the Moullahs that sing upon the Mosquèes shall not presume to go up in the morning, because it might be their hap to see the Women as they lay; it being one of the highest pieces of infamy imaginable for a Woman to be discover'd with her Face op'n.

There are some Houses that belong to great Lords, that have a square place before their Doors, where they that come to visit them may put their Horses, to the end the Street should not be pester'd. If you look upon the Front of their Houses, there is little ornament to be seen, unless it be upon some which have been lately built.

CHAP. V. A Description of Ispahan, the chief City of the Kingdom and Do∣minions of the King of Persia.

ISpahan, Sphahan, or Sphaon, as the Persians pronounce it, which some Travellers have too unwarily affirm'd to be a fine City, lyes in the Province of Hierac, which composes some part of the ancient Kingdom of the Parthians. It is the Capital City of all Persia, and a very large place, where the King usually keeps his Court. The Records of the Persians declare that formerly it was two contiguous Towns, one

part whereof belong'd to Haider, and the other to Neamed-Olahi, two parts of Ispahan still retaining those two names, which has occasion'd great quarrels and de∣bates among the people, while they have both been eager to prefer their own quarter. Nor indeed could Ispahan be accompted other than a Village, before Sha-Abas had conquer'd the Kingdoms of Lar and Ormus. But then observing so fair a Situa∣tion, where he might as well be near the Provinces which he had newly conquer'd, as for the design which he had to extend his Dominions to the East and West, as he had enlarg'd them to the South, he quitted Casbin and Sultany to reside at Ispahan, as in the center of his Empire.

This City is seated in a vast plain, which extends it self three ways fifteen or twenty Leagues. Upon the South about two Leagues from Ispahan rises a very high Mountain, on the top whereof toward the West are to be seen the remains of a very strong Fortress, where Darius kept himself, when Alexander gave Battle to him in that Plain. In the side of the Rock is a Grotto, either natural or artificial, or both, out of which issues a natural Spring of excellent Water, where a Dervis usually inhabits.

The Circuit of Ispahan, taking the Suburbs all in, is not much less than that of Paris; but the number of Inhabitants is ten times greater at Paris than at Ispahan. Nor is it a wonder that a City should be so large and yet so ill peopl'd, where every Family has its particular House, and every House its particular Garden. What ever way you come to it you may discover first the Towers of the Mosquees, and then the Trees that environ the Houses, so that Ispahan seems rather a Forrest than a City. The Plain being fertile is well inhabited, but there are no Villages in it, only three or four Houses in a place together.

The Walls of Ispahan are of Earth, to which do belong some pittiful Towers without Battlements or Platforms, Bastions or Redoubts, or any other Fortifica∣tion. The Moats also are as bad, neither broad nor deep, but always dry. In some places also the people have beaten down great gaps in the Wall, to get the nearest way into the City; yet they reckon ten Gates, which are but of Earth however, and of no defence; the chief of which are Der-Vasalsehab, not far from the King's Palace, Der-Tokshi, Der-Mark, Der-Vasal-Lembon, Der-Nasan-Abad, Der-Sha, and Der-Dekt. The Gates are made of Planks rudely joyn'd together, and cover'd with plates of Iron four fingers broad, and as thick as a Crown, fasten'd with flat-headed Nails. The Keys are never carry'd to the Go∣vernour, but left with a silly Porter that op'ns and shuts the Gates as he pleases himself; for indeed there is no necessity of shutting the Gates when there are so many other ways into the City.

The City of Ispahan is ill laid out; for the Streets are narrow and unequal, and for the most part dark, because of the Arches that go from one House to another, so that a man is forc'd sometimes to feel his way for two hundred paces. Moreover the Streets are many times annoy'd with Loads of Ordure and the Carcasses of dead Beasts, which cause a most filthy stench, and would be very infectious certainly, but for the wholesomness of the Air. In the most part of the Streets are Wells, which are stop'd up in Summer, and open'd in the Winter to carry away the Rain and the Snow into the Arch'd Channels which run under Ground through the middle of the Street. There are also before every Door certain Troughs to receive the filth and ordure of every Family, which the Country-men come and carry away to Dung their Grounds. Every morning the Country-man comes with his Ass to lade Dung; and it is observable that he is more diligent to carry away the Dung of the Armenians, Franks, and Jews that drink Wine, than of the Persians that drink none. And this is the profit of the Servants of the House that sell an Asses Load of Dung for five, and sometimes for ten or twelve Kasbeshé.

The Streets of Ispahan, as of all the rest of the Cities of Persia are not pav'd, which makes them very incommodious both Summer and Winter. For in the Sum∣mer the dust puts out your Eyes, unless it be in the Streets where the great Mer∣chants live, and about the Meydan, where there are people hir'd to water the Streets Morning, Noon, and Night. Those people go about the Streets also with a Boracho full of Water, and a Glass, with Ice in a Bag, to give them drink that desire it: Nor do they take any money, being paid out of the Legacies left by persons deceased for that purpose. In the Winter this dust turns to mire half

the leg deep; though it be very true that there are very few people to be seen then in the Street; for in regard of the vaulted Channels that run through every Street, should the soak'd Earth chance to fail under the Horse, it might endanger a Limb. Besides, the Persians are so superstitious, that they will hardly receive a man within their doors with a spot of Dirt upon his Cloathes, for fear of being defil'd by him.

You shall also meet with little Holes against the Walls of the Houses in the op'n Street, where the Persians are not asham'd to squat and Piss in the face of all the World. If there be any running Water in the Street, they take a little in their Hands and wash their Member with it; or if there be no Water, they rub it against a Stone or the Wall, which they take for a great piece of gentility and mo∣desty.

That which farther contributes to the nastiness of the Streets of Ispahan, is, that the Butchers throw the Blood and Excrements of the Beasts which they kill into the Streets. If a Horse or a Mule, a Camel or an Ass dye, they presently throw him into the Street. True it is, that there are people who come presently to buy it of the Owner; who make Harissé, which they sell to the poor Work-men. This Harissé is thus prepar'd; they boyl the flesh of the dead Beast with Corn, and after it is well boyl'd they mash it together, 'till it becomes like a Pottage. They also make Harissé of good Mutton; both which sorts they sell in the Market-place, or great Meydan of the City.

Though the City of Ispahan be dirty, yet there is a way for persons of ability to avoid it; for they never stir but on Horse-back, with two or three Lackeys, call'd Chatres, that run before to make room. For the Men are all upon the false Gallop in the Streets, without any fear of hurting the Children: by reason that the Chil∣dren are not suffer'd to play in the Streets like ours, but as soon as ever they come from School, they sit down by their Parents, to be instructed by them in their Pro∣fession.

These Valets or Foot-men make a Trade of Running; of which the King and the Lords have several in their service; it being a piece of grandeur to keep a great many. They serve from Father to Son, undergoing an Apprentiship in Running. From six to seven years of age, they only set themselves to walk slowly. The next year they run a League at a time upon a handsom trot, the next year after they run two or three Leagues, and so proportionably for the rest. At eighteen years of age they are allow'd a Scrip of Flowr, with a flat piece of Copper to bake their Bread upon, and a Bottle of Water; all which they carry about them when they run. For these people when they are sent Post never take the Caravan-Road, but the shortest cuts through the Deserts, and must therefore accustom themselves to carry their Provision. The King and the Lords have no Chatres, but what are Masters; which degree they are not to arrive at without some Ceremony and performing a Race, like our Jemmy and the Butcher of Croyden.

If he be a Lord that owns the Chater who desires to be a Master, he sends for all his Friends, sets up a Scaffold in the Meydan, provides a Collation, and sends for the Curtisans to divert the Company. Now there is not one of these Guests that does not bring something to give this Chater after the Race is run, either a Bonnet or a Girdle, or some other thing, part of which the Chater gives to his fellows. Then the Chater appears with his Legs greas'd, his Thighs bare, only a slight short pair of loose Breeches, and a Girdle with three little Bells hanging upon his Belly. Thus accouter'd he starts from Ali-Capi, and between Sun-rising and Sun-setting he runs backward and forward to a Stone a League and a half from the City toward the Mountains; running in that time six and thirty of our common Leagues, or a hundred and eight Miles. While he runs, there is Kourouk in the Meydan, and upon all the Road where he runs, and three or four Horse-men that continually ride to and fro, to see that there be no deceit in the Chater's Race; who when he approaches near the City, ride before to give notice of his coming. Every time he starts and returns, the Drums and Trumpets sound; at the end of the Race there stand several persons with Arrows in their Hands, and ev'ry time he comes to the Stone they give him an Arrow, which he carries back every course to Ali-Capri. Every time he returns, the Curtisans rub him and make much of him. All the time he runs, he eats nothing, but drinks Sherbet now and then. If he acquit himself

well, which appears by the number of Arrows brought back, he is admitted a Master by the approbation of the King's Foot-men, who are superior to all the rest. The Kans or Governours of Provinces run their own Chaters with the same Ceremonies, and in the same manner.

The Fortress of Ispahan is nothing at all considerable. It joyns to the Wall upon the South side of the City, and is twice as long as broad, but without any defence in the world, unless it be of some pitiful Towers made of Earth. Here it is that the King keeps all the Rarities which he has purchas'd, or that has been presented to him. For as to his main Treasure, I believe it consists chiefly in Gold-Plate. Within the Fortress there is a large Field, sow'd every year with Rice and Corn; hard by which stands the House of the Capuchin-Friars.

Ispahan in general, unless it be the Meydan and some few arch'd Streets where the Merchants live, is more like a great Village than a City; the Houses standing at a distance one from the other, with every one a Garden, but ill look'd after, not having any thing in it perchance but only one pitiful Tree: true it is that they begin to build better of late days, but it is without the City. As for the Women, 'tis not a pin matter whether they live out of the City or within, in regard they never stir out of doors, and as seldom go a-foot.

The Meydan or great Piazza of Ispahan was the contrivance of the great Sha-Abas, who had never done it, if a great Prince of the ancient Race of the Kings of Persia had not refus'd him the old Meydan, with several Priviledges, and the House that stood by it. Thereupon he design'd this new Piazza, to draw off the Merchants, and to spoil the old Market-place, by their departure from that quarter of the City which is less inhabited at this day. It is not far from this old Meydan, that the Austin-Friars on the one side, and the Carmelites on the other have their Habi∣tations. There are also two sides of that Meydan entire, under the Portico's, where sit only such people as sell Herbs, Fruit, and Victuals; the other two sides are almost faln to decay; but when it was all standing, it was as handsom as the new one: and it is to be wonder'd, that the Prince, who built it, did not choose the place where Sha-Abas has built his, as being near the Water, and consequently far more conve∣nient.

The great Meydan then is a place about seven hundred Paces long, and between two and three hundred broad. It has Buildings upon all the four sides; it lyes in length directly North and South; the Fronts are every one Portico'd, and Ter∣rass'd at the top; and on the City-side are little Chambers nine or ten Foot high, which fall very much to decay, being only built of Brick bak'd in the Sun. They are inhabited, the greatest part of them, by the most infamous Curtisans of the City. At some Paces distance from the Portico's, is a Channel which is pav'd with stone, and runs round about the Piazza; Sha-Abas caus'd several Trees to be planted by the side of it, but both the Channel and the Trees being altogether neglected, are faln to decay; besides, that the smell of the Water in the Summer time is very noysom.

In the midst of the Piazza stands a kind of a May-Pole, or Mast of a Ship, where the people exercise shooting at Birds. When the King comes to shoot, they set a Cup of Gold upon the top of the Mast, which he is to strike down with an Arrow. To which purpose he must ride full speed, nor is he permitted to shoot 'till after he has past the May-Pole, turning himself upon the crupper of his Horse: a remain of the ancient custom of the Parthians, that kill'd their Enemies flying.

The Cup belongs to him that strikes it down; and I have seen Sha-Sefi, Grandfather of the present King, in five Courses strike down three Cups.

From this Mast or May-Pole down to the great Mosquee, they sell nothing but Wood and Charcoal: from the same Pole to the Sun-Dial upon the North-side, are none but such as sell old Iron-Tools, old Harness for Horses, old Coverlets, and other old Brokery-ware, as in our Long-Lane.

From the Pole to another Mosquee, to the South, just against the Sun-Dial, is the place for all the Poulterers. The rest of the Piazza toward the Palace, is always kept clean, without any Shops, because the King comes often abroad in the Evening to see Lions, Bears, Bulls, Rams, Cocks, and all other sort of Creatures fight which are brought thither.

The people of Ispahan, as in many other Cities, are divided into two parts, the

one call'd Hedari, the other Nametlai; and upon all the Combats of Beasts before-mention'd, there are always very considerable Wagers laid between these two Tribes. The King, who is a neuter, gives to the Master of the Beast that gets the upper hand sometimes five, sometimes ten, sometimes twenty Tomans, according to the value of the Wager laid; and he that wins the Wager, presents the Master of the the Beast likewise. They have also a Sport at breaking of Eggs, by knocking the ends one against another, some of which Eggs come to three or four Crowns. The Hens that lay them are bred in a Country which they call Sausevare, about a hun∣dred leagues from Ispahan, toward the Province of Karason; the Cocks of which Country are bigger and stronger than other Cocks, and cost some of them a hundred Crowns. There are a sort of Tumblers also, that after Dinner set up their Stages in the Meydan, and toward the Evening, they that play the Maid-Marians come and en∣compass a square place with a course piece of Calicut; and then through another very fine Cloth, the Wenches shew a thousand tumbling Tricks and antick Postures. When they have done, they come and ask the Spectators for Money, who give them every one what they think fit. Every Friday, which is as it were Market-day, the Country-folks bring to Town what they have made in the Villages, as Doors and Windows fitted to be hung up, Window-frames, Locks, and other things of that nature. Upon that day also they sell Mules, Horses, Camels, and Asses, which brings a great confluence of people from all parts.

Upon the West side, where stands the Gate of the Palace, and Ali's Gate, be∣tween the Canal and the Portico's are rang'd some seventy Pieces of Cannon upon, their Carriages. These Guns, together with the Sun-Dial, were brought from Ormus by the Great Sha-Abas, of which the English ought to have had their share; for with∣out their assistance he never could have tak'n the Town.

From the corner of that Front, which touches upon the Eastern Front of the Mosquee, in the middle, are all Sadlers Shops; and from that Mosquee to another corner that touches upon the Western Front, live the Book-sellers, Book-binders, and Trunk-makers. In the middle of the Southern Front stands a Portal, with a Tower upon each side, which leads to a Mosquee, the Gate whereof is cover'd all over with Plates of Silver, and is certainly the neatest Portal and fairest Entrance into any Mosquee of Persia.

At the other end of the same Front, where it joyns to that upon the West, there is a great Portal that leads to a false Gate of the King's Palace; near to which, as soon as you are enter'd, you meet with the Apartment of the Great Treasurer, who is a white Eunuch, and having the Keys of the Chamber where the Money lyes, takes care to pay what-ever the King orders him. Through that false Gate all the King's Provisions are carry'd into the Palace. This way also enter they that are entertain'd for the Manufactury of the King's Tissues, Silks, Sattins, Coverlets, and the like. In the same Enclosure also the Franks, who are under the King's Wages, and live at Zulpha, come every day to work; as also all the most particular and eminent Artists that the King hires.

The Western Front, which makes one of the two lengths of the Meydan, is thus appointed; from the Southern angle that touches the Trunk-maker's quarter, live all your Pedlers that sell all the small Commodities of Norimberg and Venice.

As for the King's Palace, I cannot make any handsom description of it, in regard there is nothing of Beauty either in the Building or in the Gardens. I think I have been as far in the House as a man could go, every time I was sent for by His Majesty; but excepting only four Rooms which they call Divans, I saw nothing but pitiful low Galleries, and so narrow that hardly two men could pass a-brest in 'em. In one of those Galleries I had audience of the King, in the Garment of Honour which he had bestow'd upon me. But in regard I have spok'n of two of them in another place, and that the other two are much alike both Building and Furniture, I shall say no more of them here.

From the King's Palace Gate to Haly's Gate live the Goldsmiths, Lapidaries, and Gravers of Stones for Seals: Haly's Gate is a plain Gate, naked of Work; of which I have already spok'n.

Between Haly's Gate, and the other angle of the same Western Front, stands a great Gate which leads into a Bazar, where all the Armenians that live at Zulfa keep their Shops, and sell all sorts of Cloth that comes out of Europe, and other the

choicest Wares of Persia. At the end of that Bazar stands a fair Inn two Stories high, which the Mother of Sha-Abas the second caus'd to be built. In the middle stands a great Fountain with four great Gates, which lead into four other Inns. Here by the way let me give a Traveller and a Trader in Persia this advice; that if his Goods be not very heavy, he never hire a low Chamber, as being three times dearer than those above: For the Chambers which the Sun lies upon most in the Summer, are the Chambers which cost least. Not but all the Chambers in the Inn are Tax'd at the same rate by the King; but the Host for his profit will find some pre∣tence or other to raise his price, pretending those Chambers be hir'd already which you desire, especially if they be corner Chambers, which are the largest and most commodious. And indeed without this collusion Chambers would be very cheap. The best convenience of those Inns is, that a man is more secure in one of them then in a private House: For there if it happ'n that a piece of Goods be stol'n; or that your Chapman prove insolvent for Goods bought, the Inn-keeper is to make all good; being by the Law to receive so many blows a day 'till he pays the sum demanded. The Merchant also gives two in the hundred for every thing that he sells, and when the Market is done they presently go to the Host, who sets down in his Book the qua∣lity of his Goods, and the names both of buyer and seller. If he knows not the buyer, he is bound to go and enquire after him, and if he be not solvent, the Merchant takes his Goods again. Sometimes the Merchant to save the two in the hundred, combines with the Purchaser to carry away some of his Goods without the knowledge of the Host, which is done by greasing his Deputies fist, who will pre∣sently shut his Eyes. But then if the Purchaser proves insolvent, the Merchant dares not complain, because his Goods are not Register'd in the King's Book, whom he has defrauded of his Custom.

No less secure are the Bazars or Market-places, where the Merchants shut up their Shops very slightly, the Bazars being strongly guarded both within and with∣out all night long. As for the petty Stalls in the Meydan, every one puts up his Ware in a Box Padlock'd up, and then lay them down at one end of the place one by another. As for the course sort of Ware, as Tents, Cords, Ropes, and such other things they only heap them under a large Coverlet fasten'd at the four corners by four sticks, for the Meydan also is as strongly guarded as the Bazar.

Between Haly's Gate and that which leads to the Bazar where the Armenians keep their Shops, live all those that deal in Russia Leather, making Borachio's to tye under the Horses Bellies, little Buckets, and Furniture for Horse-men, as also Bowyers, Fletchers, and Forbishers. From the last Gate to the end of the Gallery, live all the Druggists and Apotheearies.

At the Angle upon the two fronts upon the East and North, there is a Gate that leads to the Great Bazar; next to that live only your Sails-men that sell whole Ha∣bits for men, as Shirts, Sheets, Hose, and the like. There be also those that sell Leather Shooes for men and women; which Shooes are always worn by persons of quality.

Out of this Bazar you go into another full of men that work in Copper, such as make Pots, Plates, and other Utensils for the Kitchin. Here also live those that make Files, and the blades of Sythes. The rest of the Bazar is possess'd by Dyers of Calicut; and at the end of the Bazar is a fair Inn, where all the Merchants live that sell Musk, Russia Leather, and Furrs.

I have in another place observ'd that the King has a great Revenue out of the Ba∣zars and Inns which he has caus'd to be built, which is particularly laid out in pro∣vision for his Table. For the Law of Mahomet forbidding Princes to impose Taxes or Customs upon the people, they do not believe that the money which arises from thence is fit to be employ'd or laid out for the necessaries of life, believing that their food so purchas'd would do them no good. By virtue of this prohibition of Mahomet it is, that the Merchants take all the liberty they can to deceive the King of his Customs, believing that they cannot offend the Prince, while they transgress not the Law. Besides, that if they should pay all the King's Duties, the price of Goods would rise so high, so as to spoil the whole Course of Trade and Commerce. Neither would the Revenue of the Caravansera's, Bazars, and Gardens suffice for the Kings Kitchin, were not the several Kans or Governours of Provinces oblig'd to supply that expence every Week in their turns, whereby those expences cost the King little or nothing.

Upon the North-Front of the Meydan, are made under the Portico's separations for Chambers, that look upon the Piazza, where people go to smoak Tobacco and drink Coffee. The Seats of those Rooms are plac'd as in so many Amphitheaters, and in the midst of every one stands a large Vessel full of running Water, wherewith their Pipes be cleans'd when they are over-fowl. All the Persians that haveany spare time, fail not every day to resort to those places between seven and eight in the Morning, where the Owner of the Room presently brings them every one their Pipe and their Dish of Coffee. But the Great Sha-Abas, who was a man of a great under∣standing, finding those places were only so many Meeting-houses, where men assem∣bl'd to talk and prattle of State-affairs, a thing which no way pleas'd him; to break the neck of those petty Cabals, he order'd that a Moullah should be sure to be betimes at every place before the rest of the people came thither, and that he should entertain those Tobacco-whiffers, and Coffee-quaffers, sometimes with a Point of the Law, sometimes with History, sometimes with Poetry. This custom is still observ'd: so that after this entertainment has lasted two or three hours, the Moullah rising up, crys to every one in the Coffee-Room, Come my Masters, in good time, let's all now retire every man to his business. Straight every one retires upon the Moullah's words, who is liberally entertain'd all the while by the Society.

In the midst of the North-Front stands a great Portal, with a large Dial over it, which Sha-Abas brought from Ormus when he took it from the Portugals. But the Dial is of no use, nor is ever like to be. Round the Tower of that Portal runs an op'n Gallery, with a kind of a Cieling over head supported with Pillars; from whence every Evening about Sun-set, and at Midnight, a noise of Drums and Trumpets is to be heard through the whole City. Though the truth is, the Musick would never charm a curious Ear. Out of some parts of the Gallery are contriv'd little Dormi∣tories, where the chiefest of the Court lye. In all the Cities where the Kans reside is the custom of making this ratling noise of Drums and Trumpets observ'd, and not elsewhere.

On each side of the Portal, under the Horologe, are five or six Banks of Jewellers, who there put to sale certain parcels of Pearls, Emralds, Granats, and Turquoises, which are not of any great value: every parcel being set by it self in a Dish, and the whole Stall cover'd with a silk Net, to preserve the Stones from being stoln.

Just against the same Portal, going toward the South-Front, you meet with two little Goals five or six Foot high, and sev'n or eight distant one from the other. Here the men play at Pall-mall on horse-back, the Horse-man being to strike the Ball run∣ning at full speed, between the two Goals.

Through that Portal you enter into an Enclosure much like the place where the Fair of St. Germans is kept, and there it is that the Merchants of Gold and Silver-Tissues and other rich Stuffs, with all your finest sorts of Calicuts and Linnens, keep their Shops.

The Court side of the Meydan, which is upon the East, and which answers to the grand Front where the King's House stands, is thus appointed. In the middle stands a Duomo cover'd with a kind of bak'd Earth, and as well the Duomo as the Portal, which is very high, are all varnish'd over. You ascend nine or ten steps, the Port of Haly facing it on the other side of the Piazza. From the end of the Portico's that touch the North side of the Mosquee, live the Shop-keepers that sell sowing-Silk, and small Manufactures of Silk, as Ribands, Laces, Garters, and other things of the same nature. From the Mosquee to the other end, are all Turners, that make Cradles for Children, and Spinning-Wheels. There are also some Cotton-beaters, that make quilted Coverlets. Without the Portico's are none but Smiths, that make Scyths, Hammers, Pincers, Nails, and such like things; with some few Cutlers.

This is all that can be said of Ispahan, and that great Piazza, which some perhaps have set out in better colours. But I have represented all things as they are, as being one that have seen them oftner, and beheld them a longer time than ever any Frank that Travel'd into Asia.

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 * 1.2 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.

CHAP. VII. Of the Religion of the Persians; of the great Feast of Hocen and Hussein, and the Camel-Feast.

THE difference among the Mahometans, doth not consist in the different Explanations which they put upon the Alcoran; but in the several Opi∣nions which they hold concerning the first Successors of Mahomet, from which have aris'n two particular Sects entirely opposite; the Sect of the Sunnis, and the Sect of the Schiais.

The first, who are of the Turkish belief, maintain that Abou-baker succeeded im∣mediately to Mahomet, as his Vicar or Vicegerent; to him Omar; to Omar Osman; to Osman Mortuz-Ali, Nephew and Son-in-law to Mahomet by Marriage of his Daughter. That Osman was Secretary to Mahomet, a porson of Courage, as well as the other three: and that they were all valiant Souldiers, and great Captains, who extended their Conquests more by force of Arms than by Reason. And thence it comes that the Sunnis will not allow of Disputes, but propagate and maintain their Religion altogether by force.

The Schiais, who are of the Persian belief, detest Abou-baker, Omar, and Osman, as Usurpers to the Succession of Mahomet, which only belong'd to Haly, his Nephew

and Son in Law. They hold that this succession consists in elev'n High Priests descen∣dants from Haly, who makes the twelfth in this order. 1. Haly, Son of Aboutaleb. 2. Hocen, eldest Son of Hali. 3. Hussein, his second Son, who suffer'd death in defence of his Father's Succession. The place where the Sunnis gave him battel and slew him, is call'd Kerbela near to Babylon, and is a holy place in high venera∣tion among the Persians. 4. Iman-zin-el-Abedin. 5. Mahomet-el-Baker. 6. Iafer-el-Scadek, who introduc'd the Law into Persia, that if any Christian, Jew, or Idolater turn'd Mahumetan, he should be declar'd general Heir to his Family to the exclusion of Brothers and Sisters, and that he might allow what he pleas'd to his Father and Mother. Whence arose two mischiefs, that some Armenians, Christians, and Jews turn'd Mahumetans, to get the Estate of the Family, and others turn'd Mahumetans to keep their possessions. 7. Moussa-Katzem. 8. Hali-el-Rezza, whose Tomb at Meshed is as highly venerated among the Persians, as Mahomet's among the Turks. 9. Mahammet-el-Ioüad. 10. Hali-el-Hadi. 11. Hocen-el-Askeri. 12. Mouhemmet-el-Mouhadi Shaheb-za∣man. The Persians hold the same belief as to the last Iman, as we do of Enoch and Elias; which is the reason that several people leave them in their Wills Houses ready furnish'd, Stables full of stately Horses, and other necessaries for them to make use of when they return to Earth again. They attribute to this Iman the Sirname of Zaheb-zaman, or Lord of Time.

These two Sects of Sunnis and Schias over-run the three principal Kingdoms of India, viz. the Great Mogul's, the King of Golconda's, and the King of Visapour's. The first and last being Sunnis, that is to say, both the Kings and Lords of the Court; for their Subjects are most of them Idolaters. Some Schiais there are in the Courts of both Kings, in regard the Officers of the Army are for the most part Persians, though in outward shew they may follow the Religion of the Prince. But the King of Golconda Koutoub-Sha is a zealous Schiais.

I come now to the Grand Festival of the Persians, which is the famous Feast of Hocen and Hussein.

Eight days before the Festival begins, some of the more zealous sort black all their Bodies and their Faces, and go naked in the Streets with only a covering about their secret parts. They carry two Flints, one in each hand, which they knock one against another, wrything their Bodies, and making a thousand antick Faces; and all the while crying out, Hussein, Hocen; Hocen, Hussein; which they act and speak with so much Labour, 'till they foam again at the mouth. In the Evening, the devout people admit them into their Houses, and feed them very well. During those days, as soon as the Sun is set, you shall see at the corners where several Streets meet, Pulpits set up for certain Preachers, who prepare the people that flock to hear them to the devotion of the Feast. Now in regard all Ages and Sexes go, there is no time in all the year so favourable for the Women to meet their Gal∣lants.

In the year 1667. the third of July, I saw the Festival by the favour of the Nagar, who appointed me a place just against the Déla where the King sate. This Déla is a Room built with a jetting upon that side of the Meidan next the Palace Gate, one story high. Several Pillars sustain the flat bottom or floor of the Déla, en∣rich'd with a Grotesco work of Gold and Azure, in the mid'st whereof there was a Fountain that was fill'd with Water by the contrivance of a Pipe. The Stage or Déla was op'n upon three sides, the longest side jetting out upon the Piazza. Upon the Wall of the opposite side, which was close, were to be seen several English and Hollanders, both men and women pictur'd with Bottles and Glasses in their hands, as if they were drinking to one another. Sha-Abas the second caus'd this Painting to be drawn by a Hollander.

About sev'n a Clock in the Morning Sha-Sephi the second, who since has chang'd his name to Sha-Soliman the second, came and seated himself upon his Throne set up in the mid'st of the Déla, all his Nobility standing about him. So soon as he was sate down, the Great Provost appear'd at the end of the Piazza mounted upon a fair Horse, attended by certain young Lords, who caus'd the people, consisting of the Companies of the two quarters of the City, which are twelve in all, to ad∣vance to the places which were design'd them. For formerly the Companies would strive for the way; and therefore the King to prevent disorder, order'd there should be a Provost, or Master of the Ceremonies to place them without disturbance.

As he was about his duty, a Horse-man entred the Piazza, arm'd with a Bow, a Quiver, and a Scimitar, follow'd by seven Men that carry'd every one a Pike upright in their hands, with every one a Man's Head at the top. Those were the Heads of cer∣tain Usbeck-Tartars, the neighbouring and mortal Enemies of the Persians, which those men had cut off from the shoulders of their conquer'd Foes. The King caus'd five Tomans a piece to be giv'n to them that carry'd the Heads, and ten Tomans to their Leader. After them enter'd three hundred Turks, which were fled from the Borders of Turkie, from whence the Country-people were tak'n by force, and sent to the Warrs of Candy. They complain'd, that whereas they were wont to be sent to their Winter-Quarters about the middle of October, the Turk kept them to the same hard service in Winter as in Summer. All these were order'd to advance into the middle of the Piazza, where they made their obeysance to him three times, and then humbly besought him that they might dwell in his Kingdom, with their Wives, their Children, and their Cattel. The King order'd Money to be distributed among them, and that they should have Lands assign'd them to manure. Then the Provost caus'd the Com∣panies to advance, every Company having the Thill of a Wagon carry'd before him; upon every of which Thills was a Bier three or four Foot high, the Wood of the Thill being painted with a Grotesco of Gold and Silver, and the Bier cover'd with Sattin. When the first Company had order to march, three Horses were led before, richly harness'd; when they were come about a hundred Paces forward into the Piazza, in view of the King, they that led the Horses caus'd them to gallop, and then all the Company fell a running and dancing about with the Bier. Besides that, every one flung up his short Cassock, his Girdle, and Bonnet, put their fingers in their mouths, to whistle as loud as they could. While the naked people, with their Flint-stones in their hands, ran knocking their Stones together, crying out, Hussein Hocen, Hocen Hussein, 'till they foam at the mouth again; not omitting to wryth their Bodies, and to make all the scurvy Faces as before describ'd. The three Companies succeeding one another in the same Formalities, by and by came two Companies more with a little Bier upon their Thills, and in each Bier a little Child that lay as if dead. They that accom∣pany'd these two Biers wept and sigh'd most sadly. These two Infants represented the Children of Hussein, who when the Prophet was slain, were tak'n by Yerid, Caliph of Bagdat, and put to death.

Upon this occasion you shall see a great number of Curtisans that come to the Ceremony fall a weeping, who thereby believe their Sins are forgiv'n

When all the people were come into the Piazza, notwithstanding all the care and good order that was tak'n, there were several that went to Sharps, accounting it a great honour to fight smartly in the King's presence; and farther believing, that if any one be kill'd upon that occasion, he shall be Sainted; as indeed every one gives some∣thing toward his Interrment. The Grand Provost seeing the Quarrel grow hot, and fearing more mischief, sent for five Elephants, which ceas'd the Combat, by drawing the Eyes of the Spectators upon them. The Elephants march'd one before another, according to their Pay that was allow'd them, and their skill in War. Not that the King of Persia makes any use of them in the Field, but only for State, keeps such as the Indian Princes present him withal. Those five Elephants were cover'd with Houses of Cloth of Gold, with a Fringe of the same round about. And upon the first, which was the highest and the biggest, sate two Men, the one upon the neck, who guides the Elephant; the other upon the crupper, carrying the King's Arm's in a Standard fix'd to a Half-Pike. Upon the other four sate only one Man a-piece, who were the Governours. When they came before the place where the King sate, they were all rank'd five a-brest, at what time the biggest, which was in the middle, stretch'd out his two fore-legs forward, and his two hinder-legs backward, 'till his belly almost touch'd the ground; after which manner the Elephant makes his obeysance. The other four did the same. Then laying their Trunks upon the ground, and raising them again over their heads three times more, they were made to stand with their heads where their tayls stood; and their Houses were turn'd up; to the end the King might see in what condition they were, and whether well look'd after or no: which being done, they were led away again.

Upon one side of the Room where the King stood, a little Scaffold was set up, cover'd with Tap'stry, some five Foot lower than the Kings. In the middle of the Scaffold stood a great Elbow-Chair cover'd with black Velvet, where sate a Moullah

with six other Moullah's round about him. The Moullah made a Discourse upon the Death of Hussein and Hocen of about half an hour long, which being ended, the King caus'd a Calaat or Habit of Honour to be giv'n him, as also to the others, though not so rich. When they had all put on the Habit, the same Moullah return'd to his Chair, and made a Prayer for the health of the King, and the prosperity of his Kingdom.

All these Ceremonies lasted from seven in the Morning 'till Noon, at what time the King retir'd into his Haram. As for the People, they carry their Biers up and down the City, and where-ever two Companies meet, whether it be for the upper hand, or to get formost, they presently fall together by the Ears, and knock one another down: for they are not permitted to carry any other Arms than good big Clubs, almost as big as Levers.

Some time after the Feast of Hussein and Hocen, the Persians celebrate another Festi∣val, which they call the Feast of the Camel, in remembrance of Abraham's Sacrifice. They have a great reverence for this Festival, saying that it was a Camel and not a Ram which God sent to reprieve Ishmael (affirming that Ishmael was to have been sacrific'd, and not Isaac.) They choose out for this Ceremony one of the fairest Camels they can meet withal, and adorn and dress him up with several Plates of counterfeit Gold and Silver, and then leäd him without the City to a place which is before a Mosquee on the other side of the River of Ispahan, upon Zulpha side; the Deroga or Provost accompanying the people. The King was formerly wont to be at this Feast, accompany'd with his Nobility, and I have seen him there; but of late years he never goes, the Deroga supplying his place.

When the King went thither, several Moullahs pray'd for half an hour, after which the King took a kind of a Jav'lin and darted it against the Camel: but now in the absence of the King, the Deroga gives the first stroak. At the same time they fling the Camel to the ground, with Ropes ty'd to his legs, and cutting off his head and neck together, they divide the rest of the Body into eleven parts more, to the end all the twelve Com∣panies may have every one their share. Every Company carries their share to the Master of the Companies House, who is generally the ancientest among them. Which part is kept and salted up 'till the next Feast, and the piece the year before, so 'till then preserv'd, is then boyl'd with Rice, and is the foundation of the Feast for the chief of the Company, who take it for an honour to eat of it: For the rest, they boyl Rice with Mutton and Hens, and besides that, distribute large Alms to the Poor.

CHAP. VIII. Of the Religion of the Gaurs, the Relicks of the ancient Persians, adorers of Fire.

THere are no men in the world so scrupulous of discovering the Mysteries of their Religion, as the Gaurs; so that I was forc'd to frequent their company very much in most of my Travels, to pick out what I have here to deliver.

Of the present Condition of the Gaurs.

AFter the Persians began to persecute the Gaurs, great numbers of them retir'd to Surat, and others into the Province of Guzerat. Now the King of Persia lets them live in quiet; and there are now above 10000 in Kerman, where I staid three Months in the year 1654. All that live in India are Tradesmen, and for the most part Turners in Ivory; those in Kerman deal in Wool. Four days journey from whence stands their principal Temple, where their Chief Priest resides; whither they are once in their lives oblig'd to go in Pilgrimage. There are some of these Gaurs live near Ispahan.

Of their Original, and their Prophets.

THey say that the Father of their Prophet was a Frank by Nation, whose Name was Azer, and a Carver by Trade. That he left his own Country to live in theirs, which at that time was the City of Babylon; where he took a Wife who call'd her self Doghdon. That one night his Wife dreamt that God had sent an Angel from Para∣dise to visit her, who brought her very rich Cloathes, which she put on. That a Celestial Light presently over-spread her Face, and render'd her as beautiful as the Sun; and that when she wak'd she found her self with Child, which Child prov'd to be the Prophet Ebrahim-zer-Ateucht. That the Astrologers of that time, by their skill in the Stars knew of the Birth of that Infant sent by God, who was to govern Men, and reign in their Hearts. That those Astrologers went and declar'd the same thing to the King, telling him that there was a Child suddenly to be born, that would one day deprive him of his Crown. Whereupon the said King, call'd Neu∣brout, and a great Tyrant, caus'd all the Women with Child to be put to death, through the whole extent of his Dominions.

But by a Miracle the big Belly of the Mother of their Prophet not appearing, she remain'd undiscover'd, and brought forth a Son. Her Husband, who knew nothing of this Mystery, fearing he should lose his head if he did not discover the business to the King, before he found it out another way, went and confess'd that he had a Child born, but that he knew nothing of her being with Child.

Now you must know, that contrary to the custom of other Children, that cry so soon as they come out of the Mothers womb, this Child laugh'd so soon as he was born. For being to triumph over the Hearts of the people, he was to shew signs of joy; so that the people began already to rejoyce in their future felicities. This being signifi'd to the King, he call'd his Astrologers together, to tell him the meaning of so extraor∣dinary a thing, and what would become of the Infant. But the Astrologers not being able to satisfie him, he sent for the Infant, and would have slain him with a Sword with his own hand; but God dry'd up his Arm immediately, so that he could not. However, not terrifi'd with so great a punishment, transported with Choler, he caus'd a great Fire to be kindled, and commanded the Infant to be thrown into it. But by the power of God, the Fire which he had prepar'd to consume the Infant turn'd into a Bed of Roses, where the Child most sweetly repos'd.

They who from that hour began to honour the little Prophet, took away some of that Fire, which has been preserv'd to this time. They keep it, say they, in honour of so great a Miracle; and they have it in great veneration, because it discover'd the merit of their Prophet.

Nevertheless the King stop'd not there, but still obstinate in his impiety, notwith∣standing all these Miracles, he prepar'd new torments for the little Infant; but God chastis'd his incredulity and that of his people very severely, by sending such an infinite number of Flies, and that of such a pestiferous nature, that who-ever were stung with them dy'd without remedy, unless they immediately came and worship'd the Prophet, and kiss'd his Feet, in testimony of their repentance. As for the King, who still con∣tinu'd in his impenitency, an exemplary fate befel him. For one of those Flies stinging him in one of his Ears, he dy'd a most tormenting death.

His Successor was Sha-Glochtes. He also at the beginning of his Reign began to persecute the little Infant, who now began to increase in years and virtue. The King imprison'd him: but he was astonish'd when he heard that one of his Horses, which he always confided in when he went to Battel, as being assur'd of Victory when he rode him, had lost his four legs. Thereupon, wiser than his Predecessor, and acknow∣ledging from whence so dire a Correction proceeded, he sent for the Prophet out of Prison, ask'd pardon for his incredulity, and pray'd him by his intercession to restore his Horse his legs again. The Prophet willing to do him that favour, pray'd to God four times, and every time he pray'd one leg return'd to the Horse again. The King beholding such a Miracle, was half converted; but being desirous to be farther con∣vinc'd, he desir'd the Prophet to throw himself into a Bath of melted Silver, which he would provide for him; promising, if he came out safe, that he and all his People would receive him as one sent from God, and be obedient to his Precepts in all things. The Prophet resolutely undertook his offer, and the Bath being ready, cast himself

fearlesly into it; and as he went in, so he came out without the least harm. Then the King and all the people that were present ador'd him for a real Prophet, and gave him the name of Zer-Ateucht, or Wash'd in Silver.

The Prophet perceiving that all the people had him in so much veneration, with∣drew himself, and would not be seen any more. Nor do they justly know what-became of him; which makes the greatest part of the Gaurs believe, that he was tak'n up into Paradise both Soul and Body together. Others say, that having found an Iron Coffin upon the Road near Bagdat, he put himself into it, and was carry'd into Heav'n by the Angels. They allow their Prophet three Children, who are not yet come into the world, though their names be already giv'n them. They say that this Prophet Ebrahim walking one time upon the River without a Boat, three drops of his nature fell from him upon the water, which are still preserv'd there. That their God will send a Virgin, very much belov'd by him, upon the same River, who by the reception of the first drop shall become big of the first Child, whom they call beforehand Ouchider. He shall come into the world with authority, and shall cause his Fathers Law to be receiv'd, and confirm it, not only by his eloquent Preaching, but by many miracles. The second, whose name is Ouchiderma, shall be conceiv'd after the same fashion; he shall assist his Brother, and by causing the Sun to stand still ten years, shall convince all the world of the Truth of his Doctrine. The third shall be conceiv'd by the same Mother, and shall be call'd Senoïet-hotius: He shall come with more authority than his two Brothers, and shall perfectly reduce all people to the Religion of their Prophet. After which shall be the universal Resurrection, at what time all the Souls, either in Paradise or Hell, shall return to take possession of their Bodies. Then say they, shall all the Mountains, and all the Minerals in the world be melted, and shall fill up the great Chaos of Hell, whereby the Mansion of the Devils shall be utterly destroy'd? After this the world shall be levell'd, and be made fit to inhabit, and men shall have every one their apartment answerable to the degree and quantity of the good which they did in their life time: but that their chief delight shall be to behold and praise God and Ebrahim their Prophet. They add that before the Resurrection, those that are in Paradise do not behold the face of God, no not the Angels themselves, except only one, who is always attendant on him to receive and execute his commands. They also say that God will have pity upon the Damn'd, and that they shall go into Paradise, as having suffer'd enough already for their sins. By which it appears, that the Paradise of the Gaurs is less remote from sense than that of Mahomet's in∣vention; and that they have a confus'd knowledge of the mysteries of Christian Religion.

Of the Books of the Gaurs.

EBrahim-zer-Ateucht being taken up into Paradise, they receiv'd by his means seven Books of Laws, which God of his goodness sent them to instruct them in the way of their Salvation. They also receiv'd seven others, containing an inter∣pretation of all the Dreams that could be Dream'd. Lastly seven others, wherein were written all the secrets of Physick, and all the possible means for the long preser∣vation of health. They say that fourteen of these Books, which contain'd the expli∣cation of Dreams and secrets of Physick are lost; for that Allexander the Great carry'd them away, as esteeming them a vast treasure; and for the Books of their Religion, because they were written in a language that none but the Angels understood, Alex∣ander for madness caus'd them to be burnt: for which rashness of his, God punish'd him, and afflicted him with that terrible sickness whereof he Dy'd. Some Doctors and Priests that had did themselves in the Mountains to save their lives from his But∣chery, after Alexander was Dead, met again together, and compos'd one Book by the strength of their memories. I saw that Book which is a good large one, and written in a different Character, either from the Arabian, Persian, or Indian. Their Priests themselves that read in that Book hardly understand what they read, but they have other Books that explain what is contain'd therein. When they read in that Book, as also when they pray, they tye a Handkerchief about their mouths, as if they were afraid their words should mix with the Air and receive any impurity.

Of the manner of their Baptism.

THe Gaurs never use Circumcision; but at the Birth of their Children practise something like our Baptism. For some days after the Child is born, they wash it with Water wherein certain Flowers are first boyl'd; and during that dipping, the Priest, who is present, makes certain Prayers. If the Child dye without that Washing, they do not believe but that it goes to Paradise; but they hold that the Parents shall give an account for their neglect of the Infant, because that Washing increases his favour and his merit in the sight of God.

Of their Marriages.

THe Religion of the Gaurs permits them to have five Wives, if they can maintain them; nor is it laudable to repudiate any one but in case of an evident Adultery, or that she turn Mahometan; besides, it behoves her Husband to stay a whole year, to see whether she will repent or no. If she come and acknowledge her fault to the Priest, he enjoyns her Penance for three years; after which he remarries them, and they become man and wife again.

As to the Ceremony of Marriage, the Priest, when the Couple come to him, asks the Man and the Woman in the presence of Witnesses whether they both consent; then taking a little Water he says a few Prayers over it, and then washing both their Fore∣heads he pronounces certain words, and there's all. But they are not to marry within the third degree; nor do they know what it means to desire a Dispensation.

But you must observe by the way, that though they are allow'd five Wives, there is but one which can be truly said to be marry'd, with whom they are oblig'd to lye at least two nights in a week, Fryday and Saturday, and she always goes before the rest. But if she have no Children in seven years, the man is allow'd to marry another, but not to repudiate the other, whom he is bound still to maintain according to his quality.

So soon as Women or Maids perceive the custom of Nature upon them, they pre∣sently leave their Houses, and stay alone in the Fields in little Hutts made of Hurdles or Watlings, with a Cloth at the entring in, which serves for a Door. While they are in that condition, they have Meat and Drink brought them every day; and when they are free, they send according to their quality, a Rid, or a Hen, or a Pigeon for an Offering; after which they go to the Bath, and then invite some few of their Kindred to some small Collation.

Of their Fasts, Feasts, and principal Ceremonies.

THe Gaurs drink Wine both men and women, and eat Swines-flesh, provided it be of their own breeding and feeding. They are very careful lest their Hogs eat any ordure; for should they perceive that they had devour'd any thing of nastiness, they are strictly forbid'n to eat them. They never pare their Nails; so that if by way of disgrace, or by any misfortune they are constrain'd to cut their Nails or their Hair, they carry that which they cut off to some place appointed without the City for that purpose. Five days in a year they abstain from Meat, Fish, Butter, and Eggs; and three other days they fast altogether 'till Evening. They have also thirty Holy-days in honour of thirty of their Saints, which they keep very strictly, no man daring to work. But the day of the Birth of their Prophet is celebrated with an extraordinary Pomp; besides, that then they bestow large Alms.

There is one day in the year when all the Women of every City and Village meet together to kill all the Frogs they can find in the fields; and this is done by the Com∣mand of their Prophet, who was one day very much annoy'd by them.

Their Priests have several Books full of small Pictures in Water-Colours, ill done, representing how the several Sins of Men shall be punish'd in Hell, especially Sodomy, which they abominate.

Of their Funerals.

WHen the Gaurs are sick they send for their Priests, to whom they make a kind of Confession; whereupon the Priests enjoyn them to give Alms, and other good Works, to gain pardon of their Sins.

They neither burn nor bury their dead, but carry the Corps without the City, into a wall'd place, where are abundance of Stakes seven or eight Foot high, fix'd in the ground, and tye the dead Corps to one of the Stakes, with his Face toward the East. They that accompany the Corps fall to their Prayers at a distance, 'till the Crows come; for those Cemitaries draw the Crows to them. If the Crow chances to fasten upon the right Eye of the deceas'd, then they believe the person to be happy, and for joy they give large Alms, and make a Feast in the field. But if the Crow fixes upon the left Eye, then they take it for an ill Omen, return home sad, without speaking to one another; give no Alms, nor eat nor drink.

Of their Adoration of Fire.

THe Gaurs would not be thought to give Honour to Fire under the title of Ado∣ration. For they do not account themselves Idolaters, saying that they acknow∣ledge but only one God, Creator of Heaven and Earth, whom they only adore. As for the Fire, they preserve it and reverence it, in remembrance of the great Miracle, by which their Prophet was deliver'd from the Flames. One day being at Kerman, I desir'd to see that Fire, but they answer'd me, they could not permit me. For say they, one day the Kan of Kerman being desirous to see the Fire, not daring to do otherwise, they shew'd it him. He it seems expected to see some extraordinary Brightness; but when he saw no more then what he might have seen in a Kitchin or a Chamber-fire, fell a swearing and spitting upon't as if he had been mad. Where∣upon the Sacred Fire being thus profan'd, flew away in the form of a white Pigeon. The Priests considering then their misfortune, which had happen'd through their own indiscretion, fell to their Prayers with the People, and gave Alms; upon which, at the same time, and in the same form the Sacred Fire return'd to its place: which makes them so shy to shew it again. When they put any persons to their Oaths, they Swear them before this Fire; for they think no person so impious, as to swear false before that Sacred Fire, which they take for the Witness of their Oath. Their Priests put them in dread of very great punishments, and threat'n them that the hea∣venly Fire will forsake them, if they prove so wicked as to swear falsely before it.

Of their Manners and Customs.

THe Language of the Gaurs is different from the Persians, as is their Character and manner of Writing. They love to feast, and to eat and drink well, being very profuse of their Wine and Strong-water. They never eat Hares, because they have their monthly Purgations, like Women: for the same reason they never eat Mulber∣ries, believing that they partake of the nature of Women and Hares.

If, when they comb their Hair or their Beards, any one hair happ'ns to fall upon their cloaths, those cloaths must be wash'd in the stale of a Cow or an Ox to purifie them again. If by chance they happ'n to touch any ordure or nastiness, when they come home they must wash themselves in the same Urin. If one of their Priests meet a dead Corps in the High-way, and chances to see it, he is oblig'd to wash himself in Cows-Piss, which they hold to be a good Purification: an Opinion held in some parts of India also. I ask'd one of their Priests how they came to understand the virtue of this Urin; who answer'd me, that a certain person who was contemporary with the first Man, having his Arm bruis'd and very black, by reason of some accident that befel him through the malice of the Devil, fell asleep in the fields, and as he lay, an Ox staling, a drop of the Urin flew upon his Arm, and presently heal'd that part which it wet, and restor'd it to its former whiteness: which the man perceiving when he wak'd, pre∣sently follow'd the Ox, and staid by him 'till he stal'd again, and then receiving the Piss upon the whole wound, was perfectly cur'd. They also preserve it, and compound it with a Water, which they cause them to drink who have committed any Sin, after they have been at Confession for it. They call that Water the Cazi's Water; which Urin ought to be preserv'd forty days, with an infusion of Willow-Bark, and certain Herbs. When any person is confess'd of his Sin, if it be a crying Sin, the party is bound to stay ten days in the Cazi's House, and not to eat or drink but what the Priest gives them. And in order to Absolution, the Priest strips him naked, and tyes a little Dog to his right great Toe, which he leads with him about the Cazi's

House wherever he goes, sometimes a whole day, sometimes longer, according to the hainousness of the crime. In that posture he desires the Cazi to purifie him, telling him that for his part he believes himself to be purify'd. The Priest makes answer that it is the Dog that must purifie him, and not he. After that he powrs the com∣pounded water seven times upon his head, then gives him a draught to drink, and so he is absolv'd. This penitence costs the criminal Sawce, who is afterwards bound to feast all his friends at the Cazi's House. Being surpriz'd at this superstition, I ask'd whether the women were shrifted thus by the Cazi; but I found that the Cazi's Wives confess and absolve the women and maids.

One more strange custom they have, that when a man is upon the point of death, they take a little Dog and set it upon the expiring parties brest. When he is just breathing his last, they put the mouth of the Dog to the mouth of the person dying, and cause him to bark twice in that posture, that the Soul of the deceas'd may enter into the Dog, who they say will deliver it into the hands of the Angel appointed to receive it. Moreover when any Dog happ'ns to dye, they carry him out of the City, and pray to God for the Carrion, as if the Beast receiv'd any kindness after death by their Prayers.

Of the Beasts, which they love or hate.

THere are some Beasts which the Gaurs do mightily respect, and to which they give a great deal of Honour. There are others which they as much abhor, and which they endeavour'd to destroy as much as in them lies, believing that they were not created by God, but that they came out of the body of the Devil, whose ill nature they retain.

The Beasts which they principally admire are the Cow, the Oxe, and the Dog. They are expresly forbid to eat of the flesh of a Cow or an Oxe, or to kill them. The reason why they so esteem these Creatures is, because the Oxe labours for man, and Ploughs the Ground that produces his food. As for the Cow they more dearly affect her for the Milk she gives, but especially for the purifying qua∣lity of her Urine.

The Creatures which they abhor are Adders, Serpents, Lizards, Toads, Frogs, Creyfish, Rats, Mice, but above all the rest Cats; which they say are the resem∣blance of the Devil, who gave them so much strength that a man can hardly kill them; so that they rather suffer the inconveniency of Rats and Mice, than ever to keep a Cat in their Houses.

As for the other Animals before-mention'd, if any of the Gaurs fall sick, they hire poor people to go and find those Creatures out and kill them; which they reck'n in the number of those good works that comfort the Souls of the deceas'd. The rea∣son why they hate them so, is, because they believe the Devils make use of them to torment the Damn'd; and therefore they do a work of charity that destroy them, whereby they mitigate the pains and torments of Souls in Hell.

The last King of these Gaurs was Sha-Iesherd, who was driv'n out of his Country by Omar the second, successor to Mahomet.

Of the RELIGION of the ARMENIANS, and of their Principal CEREMONIES.

CHAP. IX. How the Armenians Consecrate and Administer the Sacrament.

SInce the Armenians Traded into Europe and began to be Travellers, their Churches are better set out then they were heretofore. They spare no cost to adorn the Choir and the Altar; you tread upon rich Carpets, and for the structure and embellishments of it, they employ the best Workmen and the choicest Materials they can meet with. From the body of the Church to the Choir there is usually an ascent of five or six Steps. Nor is there above one Altar in any Church, upon which they set the Consecrated Bread, before they set the Chalice where the Wine is. When the Mass for the Ceremony is said by an Arch-bishop, at the rea∣ding of the Gospel they light an abundance of Wax Tapers, which Tapers are like Torches. After the Gospel is read, several of the Noviciates take sticks in their Hands about five foot long, at the end whereof are Latten Plates with little Bells hanging about them, which when they are shak'd, imitate the sound of Cymbals. Other Noviciates there are which hold a Copper Plate in their Hands hung about with Bells, which they strike one against another: and at the same time the Ecclesi∣asticks and Laity sing together indifferent Harmoniously. All this while the Arch∣bishop has two Bishops of each side of him, who are in the room of a Dean and a Sub-dean; and when it is time, he goes and unlocks a Window in the Wall on the Gospel side, and takes out the Chalice where the Wine is. Then with all his Musick he takes a turn about the Altar, upon which he at length sets down the Cha∣lice, saying certain Prayers. After that, with the Chalice in his hand, and the Bread upon the Chalice, he turns toward the people, who presently prostrate themselves upon the Ground, beat their Brests, and kiss the Earth, while the Arch-bishop pronounces these words; This is the Lord who gave his Body and Blood for you. Then he turns toward the Altar, and eats the Bread dip'd in the Wine; for they never drink the Wine, but only dip the Bread in it. That done, the Arch-bishop turns once more toward the people with the Bread and Chalice in his hand, and they that will receive, come one after another to the bottom of the Choir, whither it is not lawful for any Lay-person whatsoever to ascend; to whom the Arch-bishop gives the Bread dip'd in Wine that is in the Chalice, which Bread is without leven, flat, and round, about as thick as a Crown, and as big as the Host of the Mass, being Consecrated the day before by the Priest, whose Office it is. They never put Water in their Communion-Wine; affirming that Water is for Bap∣tism, and that Christ when he instituted the Holy Supper drank it pure, without any mixture of Water.

When the Armenians come to the Communion, the Arch-bishop or the Priest says these words: I confess and believe that this is the Rody and Blood of the Son of God, who takes away the sins of the World, who is not only ours, but the Salvation of all Mankind. The Priest repeats these words three times to the people, to instruct them and to teach them to what end they receive the Sacrament. Every time the Priest says the words, the people say after him word for word; and when the Priest serves the people, he breaks the Host into little bits which he dips in the Wine, and gives to every one of the Communicants. That which I most wonder at is, that they give the Communion to Children of two or three months old, which their Mothers bring in their arms; though many times, the Children put it out of their mouths again. They never administer the Sacrament all the time of their Lent, for then they never say Mass but upon Sunday noon, which they call Low-Mass, at which time they never see the Priest, who has a Curtain drawn before the Altar, and only reads the Gospel and Creed aloud. Sometimes upon Thursday in the Passion week

they say Low-Mass about noon, and then they Confess and administer the Sacrament: But generally they stay 'till Saturday, and then the Communicants, after they have receiv'd, are permitted to eat Fish, Eggs, Butter, Oyl, or any thing else except Flesh. Upon Easter-day, by break of day, the Priest says Low-Mass, Confesses, and Admini∣sters, after which it is lawful to eat Flesh. But the Beasts must be kill'd upon Easter∣day, and not so much as upon Easter-eve. They have four other Feasts in the year, wherein they observe the same Ceremony, eating neither Flesh, Fish, Eggs, Butter, nor Oyl for eight days: which four Feasts are Christmas, the Ascention, the Annunciation, and St. George's. Before this last Feast they stretch their devotion to the utmost, for some will fast three days, some five, one after another.

CHAP. X. Of the ordination of their Priesthood; and their Austerities.

WHen a Father designs his Son to the Priesthood, he carries him to the Priest, who puts the Cope, op'n on both sides, about his Shoulders; after which the Father and Mother take him home again. This Ceremony is repeated seven times in several years, according to the years of the young Child, 'till he come to be of age to say Mass. If he be not de∣sign'd for a Monk, but for the Priesthood, after the fourth time of putting on the Chasuble or op'n Cope, they marry him: for their Priests marry once, but if that Wife dye, if they intend to marry again, they must give over saying Mass. The six first Ceremonies being over, when the Youth comes to the age of 18 years, at what time they are capable of saying Mass, as well those who are design'd for Monks, as those who are marry'd Priests, they proceed to the seventh and last Ceremony, which must be perform'd by an Archbishop or a Bishop; who invests the young Priest with all the Habits which the Priests wear that say Mass. That being done, he goes into the Church, out of which he is not to depart for a whole year; during all which time he is altogether employ'd in the service of the Church. The Priest who is mar∣ry'd, must be five days after he has said Mass before he returns home to eat or drink, or lye with his Wife. And as well the Monks as Priests, when they intend to say Mass again, must remain five days in the Church, without either going to bed or touching any thing with their hands, unless it be the Spoon where-with they eat their meat: not daring all the while to spit or blow their noses. The next five days after they have said Mass, though such days upon which they might otherwise eat Flesh and Fish, they are oblig'd to seed upon nothing else but Eggs without Butter, and Rice boyl'd with Water and Salt. The morning before they celebrate Mass, if the Priest have by chance swallow'd a drop of Water, he must not say Mass.

Their Austerities are such, that many of their Bishops never eat Flesh or Fish above four times a year; but more then that, when they come to be Archbishops, they only live upon Pulse. They have six months and three days in a year wherein they keep Lent, or particular Fasts, which you please to call them; and during all that time, as well the Ecclesiastical persons as the Laity, feed only upon Bread, and some few Herbs which grow in their Gardens. There was an Armenian of Zulpha whose super∣stition was so great, that he made his Horse to fast with him, allowing him but very little either to eat or drink for a whole week together. As for the poor labouring people, they only feed upon Pulse, boyl'd in Water and Salt: for during their chief Lent, they are permitted no more then others, to eat either Butter or Oyl; nay though they lay a dying, it is not lawful for them to eat Flesh upon those days wherein that diet is forbidd'n. They may only eat Wall-nuts or Small-nuts, Almonds or Pista∣ches, or some such other Fruit that affords no Oyl; and they have this farther liberty, to pound them, and put them among their Pulse or their Herbs, and boyl them with Rice.

CHAP. XI. Of their Baptism.

'TIS the custom of the Armenians to Baptize their Infants upon Sunday; or if they Baptize any upon the week-days, it is only in case of necessity, when they think they will not live. The Midwise carries the Infant to Church, and holds it in her arms, 'till either the Archbishop, the Bishop, or the Priest has said some part of the Form of Baptism. Then he that baptizes takes the Infant which is naked, and plunges it in the Water, and then taking it out again, puts it into the hands of the God-father, and goes on with the Prayers. While he reads them, with the Cotton which he has in his hand he twists a string about half an Ell long. He makes another also of red Silk, which is flat; then twisting those two strings together, he puts them about the Child's neck. They say, that these two strings, one of white Cotton, and the other of red Silk, signifies the Blood and Water which flow'd from the Body of CHRIST, when he was wounded with the Lance upon the Cross. Having ty'd the cord about the neck of the Child, he takes the holy Oyl and anoints the Child in several parts of the body, making the sign of the Cross in every place where he drops the Oyl; every time pronouncing these words, I baptize thee in the name of the Father, the Son, and the Holy Ghost. He first anoints the Forehead, then the Chin, then the Stomach, the Arm-holes, the Hands and Feet.

As to the making this Oyl, you must know, that every seven years, upon the Eve of our Lady in September, against which day they observe a small Lent of eight days, the Patriarch makes this holy Oyl; there being no person but he who has power to make it. He uses all sorts of fragrant Flowers, and Aromatical Drugs; but the principal Flower is that which the Armenians call in their Language Balassan-Jagué, we in ours, the Flower of Paradise. When the Oyl is made, the Patriarch sends two Bottles to all the Covents of Asia, Europe, and Africa, without which they cannot baptize.

The Ceremony of Baptism being over, the God-father goes out of the Church with the Infant in his arms, and a Taper of white Wax in each hand. According to the quality of the person, when the Child is carry'd out of the Church, the Trumpets, Drums, Hautboys, and other Instruments of the Country make a hideous noise, and go before the Infant to the Parents House, where being arriv'd, the God-father delivers the Child to the Mother. She prostrates her self at the same time before the God-father, kissing his feet; and while she continues in that posture, the God-father kisses her head. Neither the Father nor God-father names the Child, but he that baptizes gives him the Name of the Saint whose Festival falls upon the Sunday on which the Child is baptiz'd. If there be no Saint's day that Sunday in the Almanack, they take the next Name whose Festival succeeds the Sunday of Baptism; so that they have no affected Names among them. Upon the return of the God-father with the Child home, there is a Feast prepar'd for all the Kindred and Friends, and him that baptiz'd the Infant, with whom all the Priests and Monks of the Covent, at least of the Parish, go along. The poor people were wont to be so prodigal at these Feasts, as also upon their Marriages and Burials, that the next day they had not wherewithal to to buy Victuals, much less to pay what they have borrow'd for so needless an expence. But now the poor Armenians are grown so cunning to avoid the Bastinado's which are giv'n to Debtors upon the soles of the Feet, when they cannot pay, according to the custom of Persia; that they carry the Child to Church upon the week-days, without any Ceremony, with tears in their eyes, pretending it to be sickly and like to dye, and so make no Feasts at all.

If the Women lye in fifteen or twenty days, or two months before Christmas, they defer the baptizing the Infant 'till the Festival, provided the Infant be healthy. Then in all the Cities and Villages where the Armenians live, if there be any River or Pond, they make ready two or three flat-bottom'd Boats, spread with Carpets to walk upon; in one of which upon Christmas-day they set up a kind of an Altar. In the morning by Sun-rising all the Armenian Clergy, as well of that place as of the parts adjoyning, get into the Boats in their Habits, with the Cross and Banner. Then

they dip the Cross in the Water three times, and every time they drop the Holy Oyl upon it. After that they use the ordinary form of Baptism, which being done, the Arch-bishop or the Minister plunges the Infant in the River or Pond three times, saying the usual words, I Baptise, &c. and the same anointings as before: though it seems a wonder to me that the extremity of the weather does not kill the Child. The King of Persia is many times present at this ceremony when it is perform'd at Ispahan, riding on Horse-back to the side of the River with all his Nobility. The Ceremony being over he goes to Zulpha to the Kelonter's House, where there is an entertainment prepar'd for him. Neither is there any place in the World where a King may be entertain'd with less charge than in Persia. For if any private person invite the King, and that His Majesty pleases to do him that Honour, 'tis but for the inviter to go to the chief of the Officers, and to carry him twenty Tomans, or three hundred Crowns, and to tell him withall, that the King has promis'd to accept of a small Collation with his Slave. For then the Governour is oblig'd to send to the House of him that treats the King all things necessary for the entertainment. Else it were impossible to be done, in regard the King eats in nothing but in Gold Plate. At the end of the Feast the King is always presented with some European Rarity, not less worth than four or five thousand Crowns. Or if the person have no Rarity to present, it suffices to offer in a Bason the value in Venetian Ducats of Gold, with all the submission imaginable. Besides all this, some Presents must be giv'n to some of the Lords and principal Eunuchs of his train; and others sent to the Queen Mo∣ther, if living, and to the Sultaness, his Wives and Sisters. Thus though the enter∣tainment may be made with little trouble, yet otherwise it proves somewhat expen∣sive; though the Armenians of Zulpha are well enough able to bear the charge. I was twice at this Ceremony upon Christmas day in Ispahan. The first time I saw Sha-Sefi, and the second time Sha-Abas the second, who drank both so hard, that in their Drink they committed those crimes that very much stain'd their memories: For Sha-Sefi returning home stab'd his Wife, the Mother of Sha-Abas. Sha-Abas ano∣ther time returning home in drink, would needs drink on, and force three wo∣men to drink with him; who finding he would not give over, stole out of his Com∣pany. The King perceiving them gone without taking leave, in a mad humour sent his Eunuchs for them, and caus'd them to be thrown into the Fire, where the poor wom•••• were burnt; for there is no resisting nor examining the Kings com∣mand.

CHAP. XII. Of the Marriages of the Armenians.

THE Armenians Marry their Children before either party have seen each other, nay before the Fathers or Brothers know any thing of it- And they whom they intend to Marry must agree to what their Fathers or Parents command them. When the Mothers have agreed among them∣selves, they tell their Husbands, who approve what they have done. Upon this Approbation, the Mother of the Boy, with two old Women and a Priest come to the House where the Mother of the Daughter lives, and present her a Ring from him whom they intend to betroth. The Boy appears afterwards, and the Priest reads something out of the Gospel as a blessing upon both parties; after which they give him a sum of Money according to the quality of the Father of the Girl. That done, they present the company with drink, and this is call'd a betrothing or affi∣ancing. Sometimes they agree a Marriage when the Children are not above two or three years old; sometimes two women that are friends being both with Child at one time together, will make a match between the two Children before they are born, if the one be a Boy and the other a Girl. So soon as they are born the Contract is made; and when once the Boy has giv'n the Ring, thought it be twenty years after before they are Marry'd, he is bound every year upon Easter-day to send his Mistris a new Habit with all the trimming belonging to it according to her quality. Three

days before the Celebration of Marriage, the Father and Mother of the Boy prepare a Feast, which is carry'd to the house of the Father and Mother of the Girl, where the kindred of both parties meet. The Men are in one place by themselves, and the Women in another; for they never eat together at publick Feasts. The Evening before the Nuptials the Bridegroom sends a Habit to the Bride; and some time after he comes to receive what the Mother of the Bride has provided for him, on her part. If the Bride has no Mother, some ancient Woman next a-kin dresses the Bride. At length the Bride gets upon one Horse, and the Bridegroom upon another, each Horse being sumptuously harness'd, with Bridles and Saddles of Gold and Silver, if the persons be rich: those that are poor, and have not Horses of their own, repair to the Great men, who willingly lend theirs upon such an occasion. As they set out from the Virgins habitation, the Bridegroom goes before with a Veil of Carnation-Tiffany upon his Head, or else of Gold and Silver Net-work, the Meshes whereof are very close, that reaches below the Stomach. He holds in his Hand one end of a Girdle some three or four Ells long, and the Bride that rides behind holds the other. She is also cover'd with a large white Veil from head to foot, that spreads also a good way over the Horse. Under which Veil, that rather seems a large white Sheet, the Bride is hid in such a manner, that there is nothing to be seen of her but her Eyes. Two Men walk on either side of each Horse; and if they be Children of three or four years old (for so young they marry) there are three or four Men to hold them in the Saddle, according to the quality of their Parents. A great Train of young Men, the kindred and acquaintance of both parties, follow after, some a-horseback, some a-foot, with Tapers in their hands, as if they were going in Procession: and besides all these, the Drums, Trumpets, Hautboys and other Instru∣ments of the Country, all attending to the Church-door. When they are alighted, every one makes way for the Bridegroom and Bride, who advance up to the foot of the Altar, still holding the Girdle in their hands. Then the Bridegroom and the Bride meet, and lean forehead to forehead. Then comes the Priest, and turning his back to the Altar, lays his Bible upon their Heads, instead of a Desk, a weight suffi∣ciently heavy, as being a thick ponderous Folio. There he lets it lye while he reads the Form of Matrimony, which Office is most usually perform'd by a Bishop or an Archbishop. The Form is very much like ours. The Bishop demands the Bride∣groom, Wilt thou have such a one to thy Wife? then to the Bride he says, Wilt thou have such a one for thy Husband? to which they both answer with a nod of the Head. The Matrimonial Benediction being giv'n, they hear Mass; which being ended, they return both together to the Daughters habitation, in the same order as they set out. These Nuptials last three days: where the Women drink more than the Men. The Man goes to Bed first, the Woman pulling off the man's Breeches, though she does not lay aside her Veil 'till the Candle be put out. Let it be what time in the year it will, the Woman rises before day. So that there be some Armenians that in ten years after they are marry'd never saw their Wives faces, nor ever heard them speak. For though her Husband may speak to her, and all the rest of her kindred, yet she never answers but with a Nod. The Women never eat with their Husbands; but if the Men feast their Frinds to day, the Women feast theirs the next day.

CHAP. XIII. How the Armenians Bury their Dead.

SO soon as any person dyes, one appointed for the Services of the Dead runs immediately to the Church to fetch a Pot of Holy-water, which he presently pours into a great Vessel full of Water, into which they put the dead Corps. This man is call'd Mordichou, or the person that washes the Dead; which Mordichou's are so much detested among the people, that it is an ignominy to eat or drink with those sort of people. Whatever the party deceas'd has about him at the time of his death belongs to them, though it be any excellent Jewel; for it is the custom of the East to lye in their Breeches, Shirt, and Wastcoat, in regard they

never make use of Bed-cloaths. So soon as the Corps is wash'd, they dress it with a clean white Shirt, a pair of Breeches, a Wastcoat, and a Bonnet, all new, never having been worn before. Then they put the Body in a linnen Sack, and sow up the mouth of it. That being done, the Priests come and take up the Body to carry it to Church, which is attended by all the kindred and friends of the deceas'd, with every one a Taper in his hand. Being come to Church, they set down the Corps before the Altar, where the Priest says certain Prayers; and then setting up lighted Tapers round about the Corps, they leave it so all night. The next day in the morning a Bishop or an ordinary Priest says Mass, at the end whereof they carry the Body before the door of the Bishop's house, attended as before; at what time the Bishop comes forth and says a Prayer for the Soul of the deceas'd. Then eight or ten of the poorer sort that are next at hand, carry the Body to the Church-yard. All the way they sing certain Dirges, which the Priests continue, while the Body is let down into the Grave. Then the Bishop takes three handfuls of Earth, and throws them one after another into the Grave, pronouncing these words; From Earth thou cam'st, to Earth thou shalt return, and stay there 'till our Lord comes. These words being said, they fill up the Grave. Those of the kindred and friends that will go back find a Collation ready; and if any other persons will go along, they are not refus'd. For seven days also they allow Dinners and Suppers to certain Priests and poor people, if they are per∣sons of ability: believing no Soul departed can be sav'd, unless the survivors are at that expence. Whence it comes to pass, that so many of the poor people are so miserable, and Slaves to the Mahometans, by borrowing Money to desray those expences, which they are not able to pay again.

When an Archbishop or a Bishop dyes, they add this farther Ceremony, that an Archbishop or a Bishop writes a little Note, and cutting op'n the Sack puts the Note into the Hand of the deceas'd, wherein are these words; Remember thy self, that from Earth thou cam'st, and to Earth thou shalt return.

If a Slave dye before enfranchiz'd, when the Body is brought into the Church, the Master writes a Note, wherein are these words; Let him not grieve, I make him free, and give him his liberty. For they believe that he would be reproach'd in the other World for being a Slave, for which his Soul might suffer tribulation. If the Master be dead, the Mistress does the same. If an Armenian makes away himself, they never carry the Body out of the door of the house, but make a hole in the wall, where they can most conveniently, and carry him to his Grave without any Ceremony.

The night preceding the Feast of the Holy Cross, Men, Women, and Children go to the Church-yard, whither they carry good store of Food, not forgetting their Wine. Immediately they fall a weeping over the Graves of the dead, and after they have spent some time in that doleful Exercise, they all fall to eating and drinking; thus passing the whole night by turns, in blub'ring, eating, and bubbing.

As for the poor people, they would think themselves undone, and the most unfortunate in the world, should they want Provision and Wine to go to the Church∣yards, the night before the Feast of St. George, where they go to frolick it, rather then to pray for the Dead.

There may be some few Armenians that embrace Mahometanism for worldly Interest, but they are generally the most obstinate persons in the world, and most firm to their superstitious Principles.

CHAP. XIV. Examples of the Constancy of the Armenians, in maintaining their Religion against the Persecutions of the Mahometans.

IT is the custom of the Armenians, that when any one of them apostatizes, and desires to return again to the Church, he cannot have Absolution but at the same City or Village where he first abjur'd his Religion.

Now it happen'd that a young Armenian being sent to Smyrna with a very considerable quantity of Goods, and falling to debauchery, turn'd Mahometan, to

the end he might defraud his Father and his Brethren of their Estate, according to Haly's Law, already mention'd. But after he had spent good part of the Goods in Debauchery, he return'd to the Three Churches, where the Grand Patriarch liv'd, to be absolv'd from his Fault; but the Patriarch telling him he must go to the Bishop of Smyrna, he went accordingly; and in some few days after he had under∣gone the Penance enjoyn'd him, he went to the Cadi, and with a great Resolution, Sir, said he, you know that some years since I turn'd Mahometan; now I come to declare before ye that I have repented, and do repent of the foul Crime I committed, when I deny'd the Saviour of the World, and embrac'd your wicked Law. The Cadi, who thought it had been at first only some evaporation of Extravagance, endeavour'd to reclaim him by fair words and promises; but when he heard him persist in his resolution, when he heard him curse and blaspheme Mahomet, he caus'd him to be carry'd to the Piazza, where he was cut to pieces immediately. For no persons go with more courage and joy to suffer for their Faith, then the Armenians.

In the year 1651 there happen'd to be a Wedding between a young Turk and a Virgin of the same Nation. To this Wedding was invited an Armenian Lady, who was a great friend of the Bridegroom's Mother. The Armenian had an only Son of about twelve years of age, that earnestly desir'd to go along with her; at first she refus'd him, knowing that after the age of five or six years, no Youth is permitted to be in company with the Turkish Women or Maids. But the Boy still pressing his Mother, and being seconded by an Aunt, who to please her Nephew, told her she might let him go in Girls Apparel; at last the indulgent Mother, over-rul'd by the importunity of the Child, took him along with her in a female dress. Three days the solemnity of the Turkish Weddings last: but the very first day, an old Gipsy-Turk casting her Eye upon the young Armenian, and finding him too sparkish and too nimble for a Girl, suspected his Sex; and calling his Mother aside, told her, that by all the gestures and actions of the Child, she could be no Girl, but a Boy in dis∣guise. The Mother not only deny'd the matter, but also seem'd highly offended at the old Womans suspition; who as much incens'd to have her judgment que∣stion'd, decoy'd the Child among the Eunuchs of the Family, and caus'd him to be search'd; and finding her self in the right, spred it presently about the house. Im∣mediately the people cry'd that the Chambers were defil'd, that the Armenian Lady had done it in derision of their Law; and seizing Mother, Aunt, and Youth, carry'd them all before the Basha, demanding Justice. The Basha dismiss'd the Mother and the Aunt, but kept the Youth six or sev'n days, hoping the rage of the people would be over. But in vain he strove to plead for the Child, though the Father offer'd them half the weight of him in Gold, for the Basha was forc'd to deliver him up into the hands of the marry'd Womans kindred; who carry'd the Child to the Market-place of the City, where they stript him stark naked; and first they flea'd him from his Neck behind down to the Wast, and so left him with a Guard upon him all night. The Cadi and Moullah's exhorted the Child to turn Mahometan, and they would preserve him from further mischief. His Mother beg'd him to have pity upon her and himself, and to turn Mahometan to save his life. But neither tears, nor all the tender words that grief and affection could inspire, could shake the con∣stancy of the Infant, who with a resolute utterance answer'd, that he had hitherto suffer'd, and still would suffer patiently; and that nothing griev'd him, but that his Mother should exhort him to deny his Saviour. Next day the pitiless Turks came and flea'd all his Breast and his Stomach, and so left him all night under a Guard, intending to have flea'd him part by part every day. But the Basha abhorring their Cruelty, came the next day with his Guards, and caus'd his Head to be cut off.

Van is a City peopl'd as well with Armenians as Turks; so that it is a usual thing for the Armenian and Turkish Boys to play together. One day it unfortu∣nately fell out, that the Boys playing one among another, and flinging Stones at each other, an Armenian Boy hit a young Turk full upon the Temples, and strook him dead. Presently the other Turkish Boys and the Rabble seiz'd him, and carry'd him to the Basha; the Father and Mother of the Child slain follow'd with hideous out-crys, bawling for justice, or that the Boy should turn Mahometan to expiate his fault. The Armenian Parents offer'd a large sum of Money to redeem their Child; but the adverse party obstinate against all accommodation, the Basha was constrain'd to

deliver the Child, giving sentence that the young Armenian should endure the same death the Turk had suffer'd, and no other. Immediately the Turks hurry'd the poor Child to the place where he had unfortunately slain his play-fellow; and after the Parents of the young Turk had had the two first hits, he was presently brain'd by a show'r of Stones from the Rabble. Yet as near death as he knew himself to be, without any disturbance at all, he exhorted his weeping play-fellows to stand firm to the Faith of Jesus Christ, for which he was going to dye.

Another time an Armenian Merchant coming from the Indies to Grand Cairo, went to the Coffee-house according to custom, being a rendesvous of all the Mer∣chants in the Town. There falling into discourse, by reason of the heat of the weather, he took off his Bonnet made after the Armenian fashion of divers Colours, and laid it behind him, keeping his black Cap only upon his head. When the Moullah came about to hasten the people to go away according to the custom, which I have already declar'd, the Armenian hastily rising up, a Turk, concealing the Merchant's Bonnet, clap'd his own Bonnet upon his head. Upon that all the Turkish Merchants that were there came and congratulated the Armenian Merchant, telling him, how glad they were to see that he had embrac'd the good Law. At which words the Armenian surpriz'd, takes off the Turbant, throws it to the Ground before all the Company, and stamp'd it under foot. This action of contempt so enrag'd the Turks, that they carry'd him before the Basha, before whom it was in vain to justifie himself, or to affirm that the Turbant was malitiously put upon his head; for the Turks swore the contrary, and that he took it of his own accord, and therefore he must either turn Turk or dye for it. Upon his refusal they put him in Prison, and in a few days the sentence was brought him from the Mufti and Cadi, that he must either turn or be burnt alive. The severity of the sentence overpower'd him at first to embrace the Mahumetan Law. But four or five years after returning from the Indies to Cairo, he came where the Basha was sitting in Council with the Grandees of the Country, and getting as near the Mufti as he could, and throwing his Turbant in his face; There Dog, said he, Thou wert the cause that I have worn it so long, of which I have repen∣ted, and do repent from the bottom of my heart; for I know that neither thou nor thy Law are worth a Straw. At the same time the croud laid hold of him, and drag'd him to the Piazza, where he dy'd in the midst of the flames with an admirable con∣stancy.

A rich Merchant of Zulpha, call'd Cotgia Soultenon, was so well belov'd by Sha-Sefi, that he often went to Dine at his house, But one day it fell out that the King having eat and drank to excess, upon his return home fell crop-sick, upon which the report ran that the Armenian had poyson'd him. Which report coming to his ears, fearing least the King should dye, and himself be put to cruel Torments, he took a dose of Poyson and dy'd. Which when the King, who was well again the next day, understood, he was very much troubl'd for his death.

The same Cotgia Soultenon had a Cafer sent him from Melinda for a Slave; who being young and very apprehensive soon learnt the Persian and Turkish Languages, and was instructed in the Christian Religion, and Christen'd by the name of Huzod or Joseph. After his Master's death he turn'd Mahumetan, and so continu'd twenty years. At the end whereof returning to Zulpha, he beg'd pardon of the Church; and all the rest of his days so crucify'd himself with Fasting, that every one pitty'd him; and when the Armenian Bishops told him he had done well, he made no other answer, but that he was not worthy to live upon the Earth who had deny'd his Saviour, only he hop'd that he would have mercy upon him; and so continu'd his austere penance 'till he dy'd.

CHAP. XV. Of the Author's reception at the Court of Persia in his sixth and last Voyage, and what he did there during his stay at Ispahan.

IArriv'd at Ispahan the 20th of December, 1664. So soon as the Nazar was inform'd of my arrival, he sent the Kelonter or chief of the Armenians with seven or eight more to congratulate my arrival, and to assure me of all the kind Offices he could do me. The next day he sent the same Armenians with four Horses; and to tell me that the King had a desire to see what I had brought; for which purpose the Kelonter had order to furnish me with men. Thereupon I took Horse, accompany'd by all the Franks that were at Zulpha. When I came to Court, I was brought into the place where all the great Ambassadors had audience, where I found attending the Nazar, and Father Raphael superior of the order of the Capuchins, ready to deliver me my Box of Jewels which I had left with him in the Covent for more security. After I had expos'd my Goods upon a fair Table cover'd with a Carpet of Gold and Silver, and that the Nazar had dispos'd every thing in order with his own hand, the King enter'd, attended only by three Eunuchs for his Guard, and two old men, whose office it was to pull off his Shooes when he goes into any Room spread with Gold and Silk Carpets, and to put them on again when he goes forth. The King had nothing on but a single pair of Drawers of Taffata, chequer'd red and white, which came half way the Leg, his feet being bare; a short Cassock that came but half way his body, with a large Cloak of Cloth of Gold with hanging-sleeves down to the Ground, furr'd with Sable Martin. The first thing I shew'd was a large Candlestick of Chrystal of the Rock, the richest piece of that nature that ever was seen. The next was a suit of Tapestry hangings held up by several men, as I had appointed. The Nazar then caus'd me to advance and do my obeysance to the King, who presently knowing my Face again; Oh, said he to the Nazar, This is the Fringui Aga who sold me so many Rarities about six years ago, when Mahomet Beg was Athemadoulet. After that the Nazar shew'd him all my Rarities as they lay in order. Among the rest I besought His Majesty by Frier Raphaël, to accept of a great Steel Mirror, which when he look'd in, he wonder'd to see his Face so big. But when Frier Raphael had told him the nature of it, he caus'd it to be held to one of his Eunuchs, which had a monstrous Hawk Nose, the sight whereof held him in laughter and divertisement for above a quarter of an hour. After that the King retir'd, leaving me alone with the Nazar and Friar Raphel. As for my Jewels I put them up my self, and had a place assign'd me to Lock them up and keep the Key, but for my large pieces of Goldsmiths work, the Nazar committed them to the trust of one of the principal Officers of the House.

The next day early in the morning the Nazar sent for me and Father Raphael, and made his Secretary write down the price of every thing, according to his de∣mands. He had also his own Artists to prize them; but that I did not value, in regard I knew the price much better then they. After he had shew'd the Jewels, price and all to the King, we were several times before we could agree; but at length he told me, that the King would give me Twenty-five in the Hundred profit for all the Stones; leaving me the Pearls, which he thought I might put off at a better price in the Indies; which was an offer I could not refuse, and therefore I sign'd the Agreement according to the Nazar's desire: Which when his Majesty had seen, he bid the Nazar tell me I should be his Jeweller in Ordinary, and that for my sake all the Franks should be the better us'd within his Territories, and that I should have any favour of him that I desir'd. I besought his Majesty to give me his Patent with his Seal affix'd, whereby I might be priviledg'd to Trade in his Dominions, without paying Custom for such and such Merchandize, and in in such manner as I should think fitting. I also besought him graciously to grant his Protection to a Nephew of mine, whom I had left at Tauris to learn the Lan∣guage, that he might be serviceable to his Majesty when I was dead and gone.

Thereupon he caus'd my Nephew to be enrol'd presently as one of his Domestick Servants, and order'd the Nazar to take particular care of him.

The next day after my agreement with the Nazar, the King gave audience in the great Hall of the Palace to the Ambassador of the Vsbeck-Tartars. All the Lords and Officers of the Crown stood in the Court where the Ambassador was to pass: there were also nine stately Horses, whose Furniture was very rich, and all different. Two Harnesses were cover'd with Diamonds, two with Rubies, two with Emralds, two with Turquoises, and one embroider'd with fair Pearls. Had he been an Ambassador from a Monarch for whom the King of Persia had had a greater esteem than he had for the Cham of Tartary, there had been thirty Horses: for according to the value which the King puts upon the Prince that sends to him, he either augments or abates of the number of his Horses of State. Every Horse is ty'd by the Reins to a Nail of Gold fasten'd in the Ground, with a Hammer of Gold lying by. There was another Nail of Gold behind, with a Cord ty'd to it, that held their hinder legs. They set also before every Horse a Caldron of Gold, out of which they draw up Water into a great Manger; though all this be only for State, for they never water their Horses in that place.

Out of the first Court the Ambassador enter'd into a large Gallery, between a long File of Musqueteers on each side. Thence he enter'd into a Garden through an Alley about eight Fathom broad, all pav'd with great Marble Stones, in the middle of which runs a Channel of Water four Foot wide, with several Water-works that spurted out of the Channel at equal distances. On each side of the Walk to the Hall where the King sat, there is a Pond almost as long as the Walk, and in the middle of the Pond another sort of Water-works. Several Offi∣cers of the Army were rang'd all along the Alley; and at the end of one of the Ponds were four Lions ty'd; and at the end of the other, three Tigers couchant upon Carpets of Silk, having Men to guard them with Half-pikes in their hands. The Hall took up more ground in length then in bredth, being op'n every way; the Cieling was sustain'd by sixteen wooden Pillars, of eight pannels every one, and of a prodigious thickness and height. As well the Cieling as the Pillars were all painted with Foliage-work in Gold and Azure, with certain other Colours mix'd therewith. In the middle of the Hall was a Vase of excellent Marble, with a Fountain throwing out Water after several manners. The Floor was spread with Gold and Silk Carpets, made on purpose for the place: and near to the Vase was a low Scaffold one Foot high, twelve Foot long, and eight wide, cover'd with a magnificent Carpet. Upon this Scaffold sate the King upon a four-square Cushion of Cloth of Gold, with another Cushion behind him cover'd with the same, set up against a great Tap'stry-Hanging, wrought with Persian Characters, containing the Mysteries of the Law. On each side of the King stood several Eunuchs with Musquets in their hands. The King commanded the Athemadoulet and four others to sit down by him, and the Athemadoulet made me a sign to sit down; but the King knowing how little the Franks care for sitting cross-leg'd, order'd me to be told that I might stand upright, if I thought good. The King was clad in a Silk streak'd with Gold: His Cloak was a Gold-ground with Flowers of Silk and Silver, Furr'd with a Martin Sable, the blackest and most glist'ring that ever was seen. His Girdle was very rich, and upon his Bonnet he wore a plume of He∣rons Feathers fasten'd with a transparent Jewel; in the middle of the Jewel was a Pear-fashion'd Pearl, set with great Topaze's and Rubies.

About half an hour after the King was sat, the Nazar and the Master of the Ceremonies brought the Ambassador, who neither himself nor any of his Train were very well clad, and caus'd him to stay at the foot of the steps into the Hall from the Garden. When the Ambassador had ascended the steps, he prostrated himself be∣fore the King, then advancing nine or ten paces he did the same again; after which the Master of the Ceremonies caus'd him to sit down, leaving between him and the King space enough for eight men. After that I observ'd that the Nazar went often between the King and the Ambassador, and between the Ambassador and the King; but I could not tell what they said. So that I being by that time quite tyr'd, made my obeysance to the King, and went home to my Lodging.

The next day the Nazar signify'd to me that it was the King's pleasure to favour me with a compleat Calaat, or Habit of Honour, and to pay me my money.

[illustration]

This is y^e God worthy to be praisd.

[illustration]

The Kingdome belongs to God

[illustration]

The God of Mercy to y^e Compassionate

[illustration]

O Mahomet O∣Haly:

[illustration]

y^e God most high.

[illustration]

the Prophets.

[illustration]

These great Caracters with those y^t are upon the side of the names of the 12 Prophets signifie.
To the Name of God.
God who is the aid of Mahomet.
The King who has all power.
Severat, Iafar, Elfeteseni, Elmoussi.
These are the names of the four Prophets that haue followed the Doctrine of Haly.

This Containe y^e Names of y^e 12 Prophets without their surnames.

Aly	Hassen	Hossein	Alizein
Maham	Iafar	Moussa	Alj
Mahomet	Haly	Hassen	Mahomet
That which is under the Names of the 12 Prophets signifies as follows.
He who at this time enjoyes ye Kingdome The Victorious Abas the second.

[illustration]

this is y^t. w^ch is on y^e. Kings seale

[illustration]

Mahomet Methi son of Habi Bala of the race of Sophi.
This is y^t. w^ch is Contein'd in y^e seale of the Aemadoulet or first Minister of State & y^e seale in the Originall is sett behind, noe man dareing to fix his seale on y^e. side of y^e Kings.

The next day in the Morning being sent for to the Court, I found the Nazar, the Grand Treasurer, and several other great Officers expecting me in the Trea∣sury, where the Money lay ready in seal'd Bags. My Sum amounted to three thousand four hundred and sixty Tomans, of which the Treasurer would have abated me a hundred and sixty for Fees. After a long contest, I gave him half, and carry'd away my Money; having first weigh'd two Bags, Toman by Toman, and then weigh'd the rest of the Bags, Bag by Bag.

CHAP. XVI. Of the Honours and Presents which the Author receiv'd from the King of Persia.

THE day following one of the Nazar's principal Officers brought me the compleat Calaat, consisting of Vest, Tunick or Super-Vest, Girdle, and Bonnet. He also deliver'd me three Patents, seal'd by his Majesty and the Athemadoulet, which exempted me from paying any Customs within his Kingdom. Another to the Kan of Schiras, with a little Seal or Signet, commanding him to let me have three Loads of good Wine when I travel'd that way. A third with his Signet, in favour of my Nephew at Tauris; wherein the King declar'd that he own'd him as his Domestick Servant, and that he was under his Protection.

The First PATENT ran thus:

THE Command of him whom all the Universe obeys has been made, That the Beglerbegs of High Nature, the victorious and great Lords, Ornaments of the Kingdom, Possessors of Honour, the Judges in high place, practisers of Justice, the Visiers who preserve Reason, and have in their thoughts the removal of Vice, and the Commissioners who act in affairs and difficulties of the Palace, the Overseers of the Roads, and the Conservators of the good Customs of the well-order'd Kingdoms of Kragon (which God preserve from all misfortune) MAY KNOW, That whereas the choicest of his Resemblers and Companions, * Aga TAVERNIER, French Merthant has brought so many Rarities of all sorts to the presence and view of the Lieutenant of the Eagles, who has all things according to his wish, has found the degree of favour and good will. And whereas We have com∣manded him to perfect some Business for Us, which so soon as he has finish'd, he is to bring to the holy and pure view. Therefore through, whatsoever Road or Coast of Our Thrice-spacious Kingdom the above-nam'd shall have a desire or occasion to pass, Let not the Receivers of the Palace, out of any seeming expectancy from the above-nam'd, give him any trouble or molestation. But let them know, that it is necessary for them to give him all honour, and to make much of him, that he may go where he pleases. And whereas the Seal of High Nature, the Light of the Universe of Kragon, of thrice-noble extraction, the Master of the Age, has illuminated and adorn'd this Writing, Let them rest there, and give Credence to it. By the thrice-high Command, &c.

Kragon: A King of China, so renown'd for his Justice, Victory, and Magnanimity, that sometimes the Kings of Persia assume that Title in their Patents, and sometimes in honour of him, stile themselves his Lieutenants.

Receivers of the Palace, are Farmers of the Customs and other Subsidies.

The Second PATENT.

To the Governour of Schiras,

THE Command of Him whom all the world ought to obey, is such, That the Illustrious and High Lord, whose Office ought to be honour'd, the Governour and Prototype of Visiers and Grandees, Mirza-Mahomet-Sadée, the Visier of Fars may be assur'd of Royal Favours when he understands the Contents of this Command. He shall give three Loads of Wine, of that which he has in his custody, to the Cream of his Equals, Aga TAVER∣NIER, French Merchant, and you shall take an Acquittance. All the Grand Visiers, and Officers of Customs, and Guarders of Passes also let them not molest him at all, let them take nothing from him, let them permit him to go and come as he pleases, and let them obey him. Given the Month of Jamady-Elaker, in the Hegyra of Mahomet 1075.

January, 1665.

The Cream, is the Character of an honest man among the Eastern people.

But to return to the Calaat. You must take notice, that the Persians call a Calaat, any Present which one person makes to another inferior to him in dignity; some∣times a Vest alone, sometimes a Tunick with the Girdle only, sometimes a Tur∣bant, or a Horse, with Bridle and Saddle; to those in the Army the King sends a Sword or a Dagger, and all these go by the name of Calaat's. Secondly, you must take notice, that when the King sends a Calaat to a Governour of a Province, he names himself the person, that is to carry it. For both in Turkie and Persia, the Receiver of the King's Present is oblig'd to pay the Messenger, in so much that sometimes they hardly scape for a thousand Tomans. But when the Calaat is sent to any private person, the Nazar chooses out of his Domestick Servants one to carry it. I gave twenty-five Tomans into Father Raphael's hand, who order'd his business with so good a grace, and so advantageously for my Purse, that he complemented away the Messenger very well satisfi'd with half.

The next day the Nazar sent to me to put on my Calaat, and to come and do my obeysance to the King, who was that day to go abroad. Thereupon I summon'd together all the Franks, and order'd the Trumpets and Drums to be made ready as I rode from the Palace home. For then the people come out to see who the King has honour'd that day, who is always known by his Habit, which is still the newest and gayest of all the rest.

It happen'd, that the King being indispos'd did not go away that day; however I apply'd my self to the Nazar, and told him how much I was oblig'd to the King for the honour he had done me, and that I was resolv'd to shew my self before the greatest Monarchs in Europe in the Habit he had bestow'd upon me; that they might behold the beauty and richness of my Calaat. The Nazar fail'd not to repeat my Compliment to his Majesty; who thereupon order'd me the Persian Cloak, with hanging-sleeves, and fac'd with sable Martins.

Two or three days after the Nazar sent for me again to Court, whither I went, accompany'd by the Zulphian Franks, as before. I was no sooner come to the Palace, but the Nazar met me in the great Hall, attended by two Officers, who carry'd the Cloak which the King had appointed for me, and presently taking the Cloak out of their hands, he put it about my shoulders, saying these words, It is the King's pleasure to honour thee entirely. It was a most magnificent piece of Silk, and very richly furr'd, having been valu'd at eight hundred Crowns. In this I was particularly beholding to the Nazar, who might have sent me my Cloak home to my Lodging as well as the Calaat; but he was pleas'd to put it upon my back in the Palace with his own hands, to spare me the charges of a new Present. After this the Nazar took me by the hand, and led me to the Hall, where the King was sitting upon a

large Cushion, having no more than twelve Eunuchs for his Guard; some with Bows and Arrows, and some with Musquets. By that time I had advanc'd two or three paces in the Hall, the Nazar order'd me to fall upon my knees, and touch the Ground with my forehead; then taking me by the hand, he led me within two or three paces of the place where the King was sitting, where I was order'd to make the same obeisance as before; after that he caus'd me to retire seven or eight paces, and there to stand. And then it was that His Majesty was pleas'd to tell me, that he had contriv'd the Models of several pieces, which he would have made in France; and ask'd me whether I would carry them along with me, or whether I would presently send them into France to be made up while I dispatch'd my business in the Indies? I told His Maiesty, that so soon as he would be pleas'd to deliver them to me, I would send them for France. After this and some other discourse I made my obei∣sance, and retir'd toward the door of the Hall. Having thus done my duty to the King, I went and kiss'd the Nazar's hand; and then taking Horse at the Palace-Gate, with the rest of the Franks that accompany'd me, we rode home with the Trumpets and Drums of the Country before us. When we came to Zulpha with our Torches before us, for it was three hours after Sun-set, the Men and old Women came out of their Houses to see us pass along, and several presented us with Fruits, Sweet-meats, and Wine, obliging us to drink almost at every House 'till we got home.

CHAP. XVII. How the King was pleas'd to divertise himself in the Author's Com∣pany.

ABout two days after betimes in the Morning I was sent for to the Court in that hast, that I had scarce time to make me ready. When I came to Court, I found the Nazar, Father Raphel, and two Hollanders, upon whom the Nazar had began to cast a particular eye of favour all together. After we had stay'd a while, the Nazar brought us to the Room where the Ring was, sitting upon a low Pallet, with two Mattresses cover'd with a rich Carpet. He lean'd his back against a large Cushion four foot long, having before him eight or ten Plates of Fruits and Sweet-meats. Before him also stood two Bottles, with long round necks of Venice Chrystal stop'd with Pitch, full of Schiras Wine, with a Cup of pure Gold; upon one side a kind of a very small Fat and with a handle, within three or four Fingers full of the same Wine, with a Gold Ladle that held a good Chopine of Paris. The Bottles were for the King's drinking; that in the Fat for those that the King did the Honour to drink with him. After we came in and had made our several obeysances; said the King to Father Raphael, Raphael, bia, bia, that is, come hither, come hither, who thereupon rising, and falling upon his knees when he came near the King; Raphael, continu'd the King, if thou wilt drink Wine, stay here, if not, be gone. The Fryar unaccustom'd to drink Wine, reply'd that since His Majesty did him so great an Honour, he was willing to drink a little. 'Tis very well, answer'd the King smiling, go then and take thy seat. Thereupon the King commanded one of the Dutch-men to fill some Wine, which he did, but with a trembling hand Heav'n knows, as never having been at such a Festival before. And I observ'd that having laid his Hat upon the Carpet; the King commanded him to put it on, it being a very ignominious thing in Persia to be bare-headed. Thus the great Ladle went about very smartly, considering it was but early in the Forenoon: But at length the King bethinking himself that the Franks were not used to drink without eating, gave such order, that immediately they spread before us a Sofra of Cloth of Gold instead of a Table-Cloth; and over that a Leather Covering of the same length and bredth, and over that a sort of Bread as long as the Sofra; for had the Sofra been ten Ells long, the Bread must have been as long. This Bread is no thicker then a piece of Paper, and folds like a Napkin. It is made with a

Rolling-pin, and bak'd upon Plates of Tinn'd Copper. This Bread is never eat'n, but only serves for a Table-Cloth to preserve what falls from the Dishes, and what every man leaves particularly upon his own Plate, which is all wrap'd up in the Lea∣ther and giv'n to the poor. Next to that they set upon one end of the Sofra a sort of most excellent Bread two foot long, and one broad, then which never was better eat'n in the World. By and by follow'd Boyl'd and Roast flesh and fish, with two Chests of Limons of Mazandran, and Granates from Schiras.

After we had made a large Breakfast, the King was pleas'd to put me upon a dis∣course of my Travels into the Indies, and ask'd me what Princes I had had access to, and how many I knew by their faces? Then causing a Satchel to be brought him, he open'd it himself, and shew'd me several portraitures in Miniature. Presently I knew Sha-Gehan, Aurenge-Zebe, and three of his Sons; the King of Golconda and Visapour; Sha-Est-Kan, and two Raja's. Among the rest he shew'd me a Persian Lady's Picture and gave it me; to the end, said he, that your French Ladies may see how our Persian Ladiés are clad. After that he shew'd me the Pictures of two Venetian Curtisans, the one a Widow, and the other a Virgin, with a Parrot upon her hand clad after the French mode. Upon which the King putting the question to me which I lik'd best? I reply'd that she pleas'd me best who had the Parrot upon her fist. And why not the other said the King? Because, answer'd I, she looks like one that had renounc'd the world. Thereupon the King falling into a laughter, and turning toward Father Raphael; Patri, Patri, said he, is it possible that such a Lady as this should have renounc'd the World? This led us into a discourse of beauty, wherein when the King demanded my opinion, I told him that Womens beauty depended very much upon the Custom of the Country; for that in Japan Women with broad faces were most in request; in China small feet were admir'd; in the Isles of Borneo and Achen, Women the blacker their Teeth were, the more they were belov'd; that in the Island of Macasser, to make their Women lovely, they pull out four of their Teeth when they are young, to put in four of Gold in their room; as I have seen a Captain of Java, who pull'd out four of his fore Teeth, and set four Diamonds in their place. In short, I told His Majesty that in his own Dominions full Eye-brows which meet together were highly esteem'd; whereas the Women of France pull them up by the Roots. But which, said the King, dost thou like best, the black or the fair? Sir, continu'd I, were I to buy Women as I purchase Diamonds, Pearls, and Bread, I would always choose the whitest. With that the King fell a laughing, and orderd me a brimmer in his own Cup, which was a great Honour indeed. From hence we fell into a more serious discourse con∣cerning the present State of Europe, speaking very low, and the rest of the Com∣pany retiring all the while out of hearing. Only I observ'd that there was one Lord middle ag'd, and clad after the Georgian mode, who stood within five or six paces behind the King, and that many times as the King drank, he only wet his Lips, and gave the rest to that Lord to drink, which when he had done, he retir'd again to his place. Upon inquiry I found he was the Kings Uncle by the Mother's side.

While we were talking of serious things the Curtisans were bid to retire out of the Hall, which they did, into a Gallery that look'd upon a Garden, where they sate, where immediately a Sofra was laid before them cover'd with Fruits and Sweet∣meats, and one of their Society continually powr'd out the Wine which they drank round without intermission: One would have thought they should have been fuddl'd; yet when they came in again, no man could perceive they had been drinking. After they had Danc'd a while, they were order'd to retire again, and the King sent for his Musick, which was both Vocal and Instrumental; his Instrumental Musick consisted of a kind of a Lute, a Guittar, a Spinet, and two or three Base Flutes. He had also in the Gallery where the Curtisans were, a large Ebony Cabi∣net eight foot high, adorn'd with several Silver figures, which prov'd to be an Organ that went alone. It was part of the present which the Muscovite Ambassadors made the King, which he order'd to be set a going, that we might hear it as we sate. No sooner had the Organ stop'd, but the Curtesans were call'd in again, and the King caus'd the Gold Ladle to go round, commanding that no man should leave a drop. When every man had done, the King was pleas'd to ask me which of the Curtisan's I thought to be handsomest? Thereupon I rose up, and taking a

Wax-Candle in my hand, I went and view'd them all. The King laugh'd, and being very glad to see my face among theirs, Bring hither, said he, her to whom thou hast most a fancy. In obedience to which, I pick'd out the eldest, as I thought, and led her to his Majesty, who caus'd us to sit down by him. Then the King pointing to another, And why, said he, did you not chose yonder Girl, which is younger and handsomer; commanding them both to kiss me one after another, that I might understand the difference between the Caresses of one and the other. But I reply'd, that were I to choose again, I would make the same choice, be∣lieving prudence to accompany age. However I besought his Majesty to consider, that it was not for me to look upon elder or younger, and that though he had giv'n me the liberty to send the elder home to my Lodging, yet it was not in my pow'r to accept of his favour, in regard I had a Wife, to whom I never had been unfaithful.

We had thus droll'd together 'till eleven a Clock at night, when the King started another Question, Whether any one present knew how to Sing? It hap∣pen'd that there was one Monsieur Daulier there, that Play'd upon the Virginals, and pretended to Sing, who immediately began a Court-Air. But his Voice being a high-pitch'd Voice, and for that the Persians are altogether for Bases, the King did not like him. When I perceiv'd that, being in a merry vein, though I knew not a Note, yet having a good deep voice, and clear, I sung an old Air that came into my head, which begins,

Fill all the Bowls then, fill'em high, Fill all the Glasses there, for why Should every Creature drink but I?

The King was so pleas'd, that he cry'd out, Baricala, Baricala, as much as to say, Oh the works of God! an expression of admiration usual among the Per∣sians.

By this time it was very late, and the King growing sleepy, gave us leave to de∣part; which we did very willingly, having had hard labour for seventeen hours together.

The next night the King fell a drinking again, and there was in his presence an Agi or Pilgrim newly return'd from Mecca, and consequently oblig'd never to drink Wine after that. While this Agi staid, there was one of the Persian Lords got so impertinently suddl'd, that he twice struck the Agi's Turbant from his head, refus'd to drink when the King commanded him, play'd the fool with the Curti∣sans when they were dancing, and committed so many other acts of folly, that the King incens'd at such a continuation of Buffonry, in a great fury, This Rascal, said he, has lost all his respect, and thinks he is no more my Slave; drag him out by the feet, and throw him to the Dogs to eat. Immediately four or five of the King's Officers came and drag'd him out of the Hall by the feet, and every body wonder'd he was not thrown to the Dogs, according to the King's Command; but 'tis thought that some of the King's Women beg'd for him, so that his punishment was chang'd.

There was one of the Curtisans that gave one of her Companions a box on the ear, not in the King's presence, but in the Gallery where they were drinking together. However she did not strike so softly, but that the King heard the noise of the blow. Whereupon he commanded her that had giv'n the blow to be had before the Deroga or Judge of the Town, whom he order'd to expunge her out of the number of Curtisans, and to put another in her place; that she should have a hundred Tomans giv'n her, and that the Deroga should cause her to be marry'd.

The next day I waited on the King, and receiv'd those Models which he had bespoke me to send into France. They were the Patterns of certain Drinking-Cups and Trenchers, with the Model of a Dagger drawn with his own hand: for he had learnt to draw of a couple of Dutch-men that were in his Service. The

Dagger was to be Goldsmith work enamel'd. When I had receiv'd his Instructions, I took my leave of his Majesty: and then going to wait upon the Nazar at his Country-house, I took leave of him also, who assur'd me of his affection upon all occasions, and did me several kindnesses at my departure.

The End of the Fourth BOOK.

Notes

• * 1.1

  Derbent in the Persian Tongue signifies ae Strait Gate, and Demir-Capi in the Turkish, ae Gate of Iron; near to which place were the ancient Ca∣spian Gates, or Caspiae Pylae of the Ancients.
• * 1.2

  See the Descri∣ption of Zul∣pha.