THE Present State OF PERSIA: with a Faithful Account Of the Manners, Religion, and Government of that PEOPLE.  
By Monsieur SANSON, A Missionary from the French King.  
Adorned with FIGURES.  
Done into English.  
LONDON: Printed for M. Gillyflower, in Westminster-Hall; J. Tonson, in Fleetstreet; and H. Bonwick in St. Paul's Churchyard. 1695.   

 Persian scene 
THE PRESENT STATE OF PERSIA    

To the Honourable Sr Charles Barrington, Bar t.  
SIR,  
'TIS without any other Knowledge of you, than what Fame has every where suggested to me, that I presume to make you this Address. I may be a Stranger to your Person; but to your Name and Merits its impossible: Your Goodness and Virtue set you before every Man's Eyes; and 'tis no easy matter to publish any thing, and not take notice of you. He that ventures himself in Print, aught to pitch on some proper Patron to defend his Work (for sure the first Dedicator was something of a Prophet, to foresee the Necessity of Criticism,) And where can such Qualifications be so happily found, as in you, where Wit and Judgement contend for Pre-eminence? Wit pleads its Quickness and Force on all occasions, and Judgement its Solidity and strong Reasoning. So that these Powerful Considerations, joined with humble Reflections on your Birth and Quality, would not permit me to think of any other Patron for the Present State of Persia. Also I was in hopes of serving my Country, by promoting Thoughts of Travel in a Person so well qualified (for nothing like Voyages serves to further those Inclinations) who might return home, stored with all the Advantages of foreign Governments, and so become a glorious Reformer of his own. Most Travellers come back only fraught with Garbs and Fashions, and leavened with the ill Customs and Manners of the Places they pass through: But you, no doubt, Sir, would agree with Lipsius, in his Epistle to Lanonius, where he says, Vagari, Lustrare, Disquirere, Cogitare, hoc est verè Peregrinari. The Merchant in his Travels proposes bonum Vtile; the dissolute, rich, young, vain Fellow, bonum Jucundum; but your well-bred ingenious Gentleman, only bonum Honestum & Decus Patriae. What Advantages Travel brings to all Professions, I am sure you are not ignorant of, and that there is no Artist or Learned Man thoroughly improved without it. The French have a Saying, That a Traveller is Homme mêlé, a Man that is acquainted with all Nations, and who knows how to avoid the Pride of Spain, the Poison of Italy, the Treachery of France, and the Drunkenness of Flanders; also is throughly satisfied, that France is a good Country to ride through, Italy to look upon, Spain to understand, but England to live in. These things, Sir, I am bold to mention, as farther Motives to any Inclinations you may have for Travel, by which the best and most ingenious Man in the World is to be improved: And if hereafter you should chance to reach Persia, you will find it what it is here described (for our Author is of unquestionable Reputation) a Kingdom one of the most powerful and considerable in all Asia, whether it be for its Government, Force, Riches, Politics, or Antiquity; and which last the Persians have an undoubted Title to; the Assyrians, Medians, and Parthians having all begun their Empires there.  
The Author of this present Account, was a Missionary sent into Persia by the King of France, to propagate his Glory and Grandeur, I believe, rather than Religion: For whoever reflects on his daily Practices at home can he believe him well inclined so far off? But however, allowing it to be so, he differs very much in his Method: For there his Missionaries are Mild and Patiented (as our Author has it) when at home they are Cruel and Severe. 'Tis observable that he makes use of other Persons; for there they are Fawning Black-Coats, but here they are Blust'ring Red. So that to reconcile these Two to be intended for the same End, I know no better way, than by affirming, That his Religion is Ambition, and his God, Power.  
The great distance of this Kingdom of Persia (which some might make an Objection against the minding of it) does but recommend its Description the more to all ingenious Men: For who would not be willing to be acquainted with the Laws and Customs of so remote and Polite a People, who at least have something in 'em worthy to be imitated? Imitation being the great Concern of Life, and on which all Humane Knowledge is founded: For if you read and approve, you imitate; if you see and like, you imitate; if you hear and are pleased, you imitate; that is, it sinks insensibly into you, and is always offering to be made use of upon occasion, when Motives of mere Curiosity, without much Attention, are but Shadows and trivial in every thing.  
Now as to these Travels being Authentic, I have this to say, That our Author was one of the latest Travellers into those Parts, and perhaps made the longest Residence there. I know, that others do differ from him in the proper Names of Places and Persons; but I thought it not safe to follow 'em; neither had it been justifiable in a bare Translator.  
Thus, Sir, I have done myself an Honour that none have had before me; and I hope to recommend it the better to your Candour and Goodness, by its being my Maiden Address, and which is no less humbly Offered, than sincerely and honestly Meant, by him that will be glad of all further Occasions of expressing himself,  
SIR, Your most Humble And Devoted Servant, John Savage.   

A Short Introduction OF THE AUTHOR.  
I Was sent into Persia in the Year 1683. to labour in the Missions; where my first care was to make myself Master of the Armenian, Turkish, and Persian Tongues, believing that without them I could not be very serviceable; I was young, and therefore had not much trouble to learn them. I have had occasion in the Accomplishment of my Ministry to traverse many Provinces of Persia. I was first sent to Casbin, which was heretofore the Metropolis of the Kingdom. I employed myself there Eight Months in instructing and comforting the Christians thereabouts; and I spent the remaining part of the year in Lower Assyria. I have run through at divers times, the Kingdoms of the Elamites and Susa, little frequented by the Europeans, and less known by any Relation of them. The rest of my time I spent in informing myself of the Manners, Situation, and Antiquity of the Country But that which chief contributed to my entire Knowledge of the Court of Persia was the long stay I made there. At first I passed Eight Months with the Bishop of Babylon; where some Injuries being offered us by the People of Hamadan, upon occasion of his Death, (the care of his Succession being left to us) I was forced to go to Court to complain, where I stayed no less than Three Years: During which time our King was pleased to send a Recommendatory Letter, on our behalf, to the King of Persia, which did not go without its Effect; for we had immediate Justice done us. It was upon this Occasion that the King did me the Honour to admit me into the number of his Guests; (for so they term all Envoys and Agents of Princes.) By means of this Quality I had admittance into the Palace, which is only allowed to the great Lords of Persia. I assisted at all Audiences which the King gave, and had my Place assigned me at all Public Feasts. This Prince has now sent me home with Letters to our King. And his Majesty has been pleased to command me to make a Collection of my Memoirs of Persia; which I have done, pursuant to my Duty: And I am apt to believe that the public will not take it much amiss if I oblige them with this Impression.   

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THE Present State OF PERSIA.  

MY Design being only to give an entire description of the Present State of the Empire of Persia, I shall not trouble myself with what it has heretofore been, or the frequent Revolutions it has from time to time undergon, but keep exactly to my following Method.  
1. First I shall speak of the King's Person, His Household, The Number and Employments of his Principal Officers, Of his Magnificence, Divertisements, Revenues, and Armies.  
2. I shall treat of his Political Government, The King's Authority, His Council of State, The Power of his Eunuches, The Established Order in Governing Provinces, and the Manner how the Persians behave themselves towards their Neighbours.  
3. I shall explain their Methods of administering Ecclesiastical and Secular Justice.  
4. What relates most to my Ministry, and what seems most important; I shall discourse of their ancient and present Religions.  
For the First, 
Of the King  therefore. Although the King of PERSIA be absolute Sovereign over more than Twelve vast and famous Kingdoms, yet he takes upon him no other Title than that of CHA, which signifies no more than King; yet nevertheless his Subjects believe him to be the most Magnificent, 
His Titles.  Potent, and Absolute of that kind in all Asia.  
They call him also Alum Pena, which is as much as to say The Protection and Sanctuary of all Nations. And which glorious Name is given him with no ordinary justice; for of all the Kings of Asia none receives Strangers better, loves 'em sincerer, or allows 'em greater Privileges and Advantages.  
The Grand Signior, the Great Mogul, and the Usbeg-Tartars, who are his irreconcilable Enemies, never afford him any other Title than that of Chiek Ogli, which signifies the Son of a Priest, because the latter Kings of Persia have been of the Race of Chiek Sephi, Father of Cha-Ismael, first King of that Branch. But the Persians, instead of being offended at this designed Affront, do choose rather to glory in it, because that Chiek Sephi was descended from Mahomet, and Son of a Grandchild of Falma's, only Daughter to this false Prophet, who was bestowed by him in Marriage upon Mortus Ali, whom the Persians believe to be his truest Successor. It was this famous Chiek Sephi, who with the assistance of the Lords of Media, restored Persia to its former Glory, after it had been invaded, and almost ruined by Tamerlan. This so famous Tartarian, who carried his victorious Arms even into the very Bowels of Asia and Europe, was named Tamour, and surnamed Lang, which signifies Lame, because he really was so. For this reason therefore the People took occasion to give him the name of Tamerlan, which is but a corruption of Tamour-Lang, which he never disowned, being the first that ridiculed himself for that defect: For having taken Bajazet in that famous Victory of his near the City of Angorie in Galatia, in the beginning of the Fifteenth Century, he caused him to be brought under his Pavilion, where as soon as he had seen him, he immediately began to laugh hearty: When Bajazet, who was very far from abating any of his Pride, even in disgrace, and which he afterwards made good, tho' he was shut up in an Iron Cage, believing this Prince insulted over his Misfortunes, broke out with Indignation into these Words: You need not be so much puffed up with this Advantage you have gained over me, since You know by Experience, it is equally in the power of Fortune to make a Slave or a Conqueror. To which Tamerlan replied, I am better acquainted with the instability of Humane Affairs than to mock at your present Misery. But (added he) in beholding You and Myself, I cannot forbear laughing at the fantastical choice Fortune has made of two Men to govern the Empire of Asia, You having but one Eye, and I but one Leg. And truly this Prince ought to have been very sensible of the favours of Fortune, for from a Shepherd he was raised to force the Walls of China, and to extend his Conquests over the greatest part of Egypt and Greece. But his Successors knew how to profit so little by his Victories, that they gave way to Chiek Sephi to restore the Empire of Persia which their Father had subdued.  
The present King was called Cham Sephi at his coming to the Crown: 
His Name, and the change of it  But 'tis reported that the Jews having practised some Sorcery upon his Person, he was at length reduced to that languishing condition, that he was ready to drop down dead, when Chiek-Ali-Kan, his Etmadaulet, or Chief Minister, discovering their malice, advised him to change his Name, to prevent their having any power over him: Whereupon he assumed the Name of Solyman for that of Sephi, which had belonged to his Grandfather, and the famous Chiek Sephi before him.  
This King Solyman is at present in the Twenty Seventh Year of his Reign, 
His Age.  and the Forty Eighth of his Age. 
His personal Description and Character.  He is a fine Prince, the Lines of his Face equalling the goodness of his Complexion; and it may be he is a little too Effeminate for a Monarch, who ought to have a more Warlike Air. He has a Roman Nose, very well proportioned to other Parts, Blue Eyes and very large, a middling Mouth, a Beard painted black, shaved round, and well turned even to his Ears. His Air is affable, but nevertheless Majestic: He is so very engaging, that when you but bow to him he seems in some measure to return it, by a courteous inclining of his Head, and which he always does smiling: He has a masculine and agreeable Voice, a great deal of sweetness in his manner of speaking; and his Shape and Person are inclined to the Tallest.  
He has often given sufficient proofs of his great strength of Body, 
His Strength.  and 'tis said there is no body able to contend with him at Wrestling. Princes are sometimes accustomed to this Exercise to make 'em the more Vigorous and Robust. He easily draws a Bow that another would not be able to bend. 
His Address.  He manages a Scymiter with a great deal of Address. And in short, there is not one Nobleman of all his Court, that can in the least come near him for any other Exercises.  
He is of a very bountiful soft and sober Nature. 
His Nature.  He has so great an abhorrence of Bloodshed, that he scarce cares for allowing the commonest Executions; but nevertheless he is inexorable to Traitors, who never obtain his Mercy, tho' they were of his own Blood. He loves his Subjects extremely. He often goes Incognito amongst 'em, 
His love for his Subjects.  to see if he can hear of any of their Wants, and to inform himself also of any Exactions made upon 'em by his Officers. He has been many times seen disguised like a Countryman buying of bread, the better to surprise the Lieutenant of the Policies, and as often appeared in such like Equipage to discover the making Money current which he had cried down by his Edict.  
He loves the Christians, 
His great Love to Christians.  and will not suffer 'em to be distmbed in the exercise of their Religion. He disapproves of those violent means of making 'em Mahometans, and he easily consents to their returning to Christianity, where they complain they have been forced to quit it.  
He made it sufficiently appear not many Years since, 
An Example of his kindness to them.  That he did not approve of the prevailing upon the Miseries of Christians to engage 'em to the Mahometan Religion: For those Armenians of the Country of Lingen, who were transplanted thither by Cha Abbas, having agreed to pay the King a certain Sum every Year for their Tribute and duty as Christians, and not being able through their Poverty to raise it for many Years, the Grand Visier, the better to get it, assigned 'em the payment of the Militia: These poor wretches not finding themselves in a condition to satisfy so rigorous a Demand, and foreseeing it impossible to avoid the Insults and cruel Bastinades of the Soldiers, and being altogether unprovided of Missionaries to assist 'em in so pressing a necessity, immediately went together in Crowds to the Etmadaulet, humbly entreating him that they might be admitted Mahometans. This Wise Minister demanded of 'em what obliged 'em to change their Religion; they answered, It was their Poverty and Inability to pay the King their Annual Duties. The Etmadaulet went immediately to give His Majesty an account, who causing 'em to appear before him, and whose tender Heart being moved by their deplorable condition, instantly remitted their Debts, and received 'em into favour. He also forbade the receiving their offer to turn Mahometans. And thus we may see by what surprising means Heaven touched with the Misery of those that belonged to him, and having only a mind to make 'em ashamed of their Cowardliness, excited in a Mahometan Prince, a Zeal for the true Religion, whilst it was almost obliterated in their Hearts.  
He never exacts Tribute of the Armenians or other Christians, when they come to Trade in his Kingdom, altho' the Grand Signior makes the Persian Christians pay severely whenever they pass through Turkey to Traffic in Europe, in a manner that one may very well affirm with Justice, that whereas in Turkey the Christian Professors groan under a cruel and intolerable Slavery, in Persia (if the Will of the Prince be but observed) they enjoy an undisturbed and serene Liberty.  
The King grants the Missionaries the free exercise of their Religion, 
His kindness to the Missionaries.  and a power to establish it where they please. And moreover, the last Mission recommended to him by the Most Christian King, has obtained an exemption from all Taxes and Quit rents wherever they come.  
Likewise, 
His good will to the French Merchants.  this Generous Monarch has not showed a greater kindness for the French Missionaries than to the French Merchants: For Monsieur Mont Ferré, the French Consul at Bandar Abassi for the East India Company, having been continually molested by the Great Dovanier, for a very considerable Sum at last, begged a discharge of the King for near Eleven Years, which was fully granted him, and other favours he afterwards received from the Chief Minister.  
Upon the first report at this Court, 
His Commands to receive the French Vessels kindly in the Gulf.  in February, 1693. that the four French Vessels were bound for this Kingdom, the King immediately commanded all the Governors of the Persian Gulf to receive them with Honour, and to furnish them gratis with whatever Necessaries they should require.  
This King Solyman, 
He calls himself Son of a Saint, and a Prophet.  after the Example of his Ancestors, down from Chiek Sephi, takes upon him the quality of the Son of Isman, which is as much as to say, the Son of a Saint, because they believe themselves lineally descended from Mortus Ali, Son in Law, and Cousin-Germain to Mahomet. The Persians also pretend that this Mortus Ali was left absolute Heir by Mahomet, to his Grandeur and feign'd Prophetic Spirit, in opposition to Omar, to whom the Turks attribute these Prerogatives; and it is upon this account that these two Nations live in such irreconcilable Hatred to one another. By means of this quality of the Son of a Prophet, the King arrogates to himself to be Head of their Religion; and to establish this the better, the Persians are of Opinion, that he can neither be Damned or Judged whatever Crimes he commits. They are not offended at his neglecting to observe the Ramazan, or in drinking Wine, because they believe he can never Sin, and therefore neither subject to Laws or Customs, being the Son of a Saint, and legal deseendant of a Prophet.  
I shall say nothing of the Princes of the Blood, 
Of the Princes of the Blood.  because in Persia they make too miserable a Figure to be taken notice of. The King's Sons never see the Light but in the closest part of the Haram, and whence they never come out whilst the King lives. There is none of 'em but he that is to succeed, can have the liberty to see him after he's dead; and for the most part as soon as they are seated upon the Throne, they deprive their Brothers of the use of their sight, 
Their sad Fate  by passing slowly a red-hot Iron before their Eyes. This so barbarous a Custom which they make use of to hinder their Brothers from aspiring to the Throne, seems to them so reasonable, and of so great benefit, that they never cease to laugh at the Great Mogul and the Grand Signior, who have a long time omitted it. For they say, That Aurengzebe might have prevented the Revolts of his Children; and Mahomet the Fourth his Deposition by his Mutinous Troops, if the first had kept his Children close during his Life time, and the last put out his Brother's Eyes as soon as he came to the Throne.  
The Dispenser's of the Mahometan Religion taking place at the Persian Court, 
Mahometan Priests.  I shall take notice of 'em before the Officers of the Crown, over whom they have always precedency in the Council, Public Feasts, and Audiences which the King gives to Ambassadors and Missionaries.  
The greatest Priest in Persia is called Sadre Cassa, 
Of the Sadre Cassa.  that is, the Chief or Archbishop; He is Super Intendant over all the Spiritualities of the Empire; but his business is only to govern the King's Conscience, and Order the Court and City of Ispahan, according to the Rules of the Alcoran: He deputes the second Bishop, of whom I shall speak by and by, for the rest of the Kingdom. He is the first Minister of State, and has his Seat at the foot of the Sofa, and Right-hand of the King. These Priests are so much reverenced in Persia, that Kings have taken their Daughters for their Wives: And the last Sadre Married the King's Sister; but nevertheless his Dignity could not secure him from having his Children Strangled that were Males; for this barbarous Custom is so undistinguishably practised, that if the King's Sisters or Nieces should omit to call the Eunuches of the Haram, at the time of their Lying-in, to strangle the Child, if it were Male, they would inevitably merit Death by their neglect, and seldom any such Offenders have been known to obtain Mercy. This Law seems to have been newly made, for there was no such in use at the time of the famous Cha-Abbas, who was Contemporary with Henry the Fourth.  
They give to the Sadre the Title of Narab, which is as much as to say, Viceroy of the King and Mahomet. And there is none but him, the Sadre Elman Alek, and the Etmadaulet, on whom this Honour is bestowed. This Sadre has his Deputies in all Capital Cities of Provinces, 
His Jurisdiction.  which are called Modarrés, and are not much unlike to our Bishops. The Governors cannot give a decisive Judgement without their Approbations, which they call Felfa. These Deputies, Heads of Mosques, Principals of Colleges, Precedents of the Circumcisions, Curates that Mary and Divorce by Bills of Repudiation; In short, all that have any Employments which relate to the Law of Mahomet, take their Orders and Measures from this Sadre, and which procures him a vast Revenue; for here, as every where else, Preferments are Bought and Sold.  
The second Person in Spirituals is named Sadre Elman Alek, 
Of the Sadre Elman Alek.  he is properly as Coadjutor or Assistant to the Sadre Cassa: He does throughout the whole Realm what the Chief Bishop does only in the King's Court and Precincts of Ispahan. He is moreover a Lateral Judge, with the Divan Begui, who can give no Sentence without his consent; inasmuch as all the difference that I could take notice of between these two Bishops, was only, that one is Supreme Head of the Law, 
His Functions.  and the other his Deputy, and Head of the Civil Tribunal: He is Assistant to the Divan Begui, to see that he does Justice according to the Rules of the Alcoran, and what we would call the Cannon-Law, which has been explained to them long since by the Imans; whom the Persians, as Apes of us Christians, worship to the number of Twelve, as we do our Twelve Apostles. This Bishop has also a Power to Try and Condemn Criminals, which shows, That he is not only an Ecclesiastical but Civil Judge. The Divan Begui pronounces Sentence according to his Decisions: This Bishop, as Vicar General in all the Courts of Justice of the Kingdom, has the Title of Naib Sedaret, and he has the same Power over the Governors as he had over the Divan Begui. He has his place below the Sofa, on the Lefthand of the King.  
The third Bishop of Persia is called Akond, or rather Chiek Alislam, 
Of the Alislam.  which is as much as to say, Wise by Experience, or, The Venerable Old Men of the Law of Mahomet. This Judge is properly the first Lieutenant Civil, who takes Cognizance of the Affairs of Minors, Widows, Contracts, and other Civil Matters: The King gives him Fifty Thousand Livres Annual Pension, that he may have no occasion to be Corrupted by taking Bribes. This is the Judge that dispatches most business. 
His Substitutes.  He is Chief of the Law-Colleges, and constantly reads upon it his Subaltern Officers every Wednesday and Saturday. He has also his Substitutes in all the Courts of Justice of the Realm, who, together with those that belong to the Second Sadre, draw up all Contracts and Agreements. He has his place at the foot of the Sofa, next to the Great Sadre.  
The fourth Bishop is the Kazi, 
The fourth Bishop is also second Lieutenant Civil.  who is the second Lieutenant Civil: He takes Cognizance of the same Causes, does the same business, and enjoys equal Prerogatives with the former. He has like him his Seat below the Sofa, next the second Sadre: But not one of those may appear at the time of Public Feasts, because then the King drinks Wine. The Kazi has two Substitutes in every Tribunal, their business is to determine small differences in Coffeehouses, and the Governor always requires their Assistance to consult about matters of Importance.  
Over and above these four Bishops, 
The Great Almoner.  the King has a kind of Great Almoner, called Piche Nahmaz. He reads Prayers in the King's House, performs Circumcisions, Marriages, Burials, and all other Functions of Religion, in presence of the four Chief Bishops. He is as it were the Universal Divine of the whole Empire, for he disputes and marshals all Conferences in Religion. This Lord Almoner is of the King's Council, and enjoys near as great Prerogatives as any of the other Bishops.  
There are Six Great Ministers of State in Persia, 
Six Ministers of State.  which are called Rohna Doulets; that is to say, the Pillars and Supports of the Empire.  
The First is the Grand Vizier, 
The Etmadaulet.  called Etmadaulet; that is, the Prop of Power: He is the Great Chancellor of the Kingdom, Precedent of the Council, and Superintendant of the Customs. He takes care of all foreign Affairs and Commerce with other Nations. No Pensions or Gratifications are paid without his Orders; and, in short, he is even as the Viceroy of Persia. He Authorises the King's Mandates, by endorsing 'em with these Words: Bend derga Ali il Alia Etmadaulet; that is, 
By the Port is meant the Court.  I that am the Prop of Power, and Creature of this Sublime Port, have read this.  
This Etmadaulet has every Lunary Month, 
His Salary.  out of the King's Exchequer, a Thousand Tomans for his Salary; and you must take notice, that a Toman is worth Forty five Livres of our Money; so that this makes Five hundred and forty Thousand Livres a Year: But this is the least part of his Revenue; for being as it were Absolute and Independent, 
His Perquisites.  he disposes of all Governments, and grants all Commissions in the Army, Exchequer, or elsewhere, at his Pleasure, and must needs drain great Sums from his numerous Competitors. Moreover, all Governors of Provinces, and Officers in the Court, being obliged to make their several Presents to the King, the First Day of every Year (which the Persians begin always with the Spring) they never dare to forget the Etmadaulet. And besides, their Designs would be in vain, if they did not oblige him to be their Friend. Also he always gets something to favour the Proviso of his Grants. He has under him Six Viziers, or Deputies, who assist him in managing the King's Revenue; and they also together compose a Council, of which he is the Head. They are also of the King's Council, and have their several Seats at Public Feasts and Audiences.  
The First is called Mustosi Elma Alek; 
His Assistants or Deputies.  that is, Comptroller-General of the Revenue, who presides immediately after the Six Principal Ministers.  
The Second is, The Mustosi Cassa; that is to say, Particular controller of the King's Household, and the Government of Ispahan; who has his Place a little below the former.  
The Third is, The Derogat of the Deftar; that is, Keeper of the General Register of the Revenue, who is seated amongst the Valis.  
The Fourth is, The Vizier Elmulki; that is, he that keeps the Register of the Government of Ispahan, and who is placed amongst the Governors.  
The Fifth they call Vizier Cassa, and is he that keeps an Account of the Expenses of the King's Household: He is seated near the Secretary of State.  
The Sixth is, The Kalanter, who is Chief Provost of the Merchants of the City of Ispahan; and has Right to fit amongst those foreign Princes who are Royal Pensioners.  
These Six Viziers have severally a certain Number of Provinces in their Divisions, 
They are as 'twere Intendants of the Revenue.  or Jurisdictions, as our Intendants of the Revenue have in France. They keep their Sessions in the King's Palace, as well as the Divan Begui, and other Ministers; which occasions a prodigious and magnificent Concourse of People in all Parts, by reason that the Principal Officers of the Crown come to do Justice there twice a Day?  
The Etmadaulet, 
Two Secretaries of the Etmadaulet.  over and above the Officers I have just spoken of, has under him Two Secretaries, who dispatch all Orders of the Court, and are called Sahab Rakams.  
The Kortchi Bachi, 
The Second Minister of State.  who is now no more than the Second Person of the Realm, was heretofore the First: He had as great Authority as the ancient Constables of France. He was born General of all the Armies; but now the King disposes of that Great Trust at his Pleasure. Nevertheless, he is still Captain-General of the Cavalry, called Kortchis, which are always commanded to cover the Frontiers. These are Troops which are never reformed or broken. Every Kortchi has an hundred Crowns paid him a Year out of the Exchequer. The Sons succeed their Fathers, if the General will consent. The King commonly conferrs one of the Principal Governments of the Kingdom upon this Person. But he seldom leaves the Court, till he has the Command of some Army; which very seldom happens: For the King knowing he is obliged to provide him a Court suitable to so great a Charge, is commonly very backward to put him at the Head of his Troops, when he can reserve to himself both the Honour and Profit.  
The Third Pillar of the Empire, 
The Third Minister.  is the Quer-Koule Agasi, who is Captain of the Band of Slaves. This is a Body of Men composed of many Persons of Quality, who call Themselves the King's Slaves: They are much less in number than the former, but have altogether as great Pay. They that have a mind to arrive to great Employments, should pass through this Militia, whose General is always provided of a great and wealthy Government, and consequently able to prefer 'em.  
The Fourth Pillar is the Tefanktchi Agasi; that is, General of the Infantry, 
The Fourth Minister.  which is not here composed of above two thousand Fufiliers, and is the same with our Regiments of Guards in France.  
The Fifth Pillar is, 
The Fifth Minister.  the Toptchi Bachi, who is Great Master of the Artillery: He has under him Troops, which answer to our Musquetiers, and Guard du Corpse in France. There is but Four thousand of 'em, who are Commanded more immediately by Four Colonels, and are always about the King on any Days of Ceremony.  
The Divan-Begui, 
The Sixth Minister.  or Superintendant of Justice, has but the last Rank amongst these Six Supports of the Crown, tho' he takes the Second Place in all Courts of Justice; for he is never dispossessed of his Charge, but to give him one of the Four foregoing, insomuch as he is always obliged to descend, if he has any mind to rise. I believe he is placed so high, because of representing the King in his Court of Justice; but yet he would find it more advantageous to be provided of one of these Charges; for whereas he is only Dignified with the bare Title of Can, here he would be really so, they having always a Kanat, or Government, annexed to their Honour. The Divan-Begui has all the Messengers of the Court at his command. The King gives him Fifty thousand Crowns a Year Salary, that he might do Justice with the less design of Advantage himself. His Ordinances are respected throughout the whole Realm, and there lies an Appeal from the governor's Tribunals to his Court. He has his Seat below the King's Sofa, next after the Pontiffs, or Bishops; but he is obliged nevertheless to give place to the Generalissimo of the Armies when he appears.  
The Echik-Agasi-Bachi, 
The Great Master of the Ceremonies. His Duty.  who has also the Quality of Can, is the Great Master of the Ceremonies, at the time of Audiences. He carries a Staff in his Hand covered with Plates of Gold, and garnished with several precious Stones. This is that Lord of all the Court, whose Habits are richest. He is Commander of all the Officers of the King's Guards, and is always standing before the King, leaning upon his Staff of Authority. He holds all Ambassadors and Homagers by the Arm, whilst they make their Reverences, and he always goes before the King when he is on Horseback. His Place is one of the most considerable of all the Court, and the Government of Teheran near Casbin, has been always annexed to it.  
The Nazir is the Chief Steward of the King's Household: 
The Chief Steward of the Household.  He provides Necessaries both for within and without, and states his Accounts yearly with the Etmadaulet, who furnishes him with Money suitable to his Occasions. He has under him Forty Stewards of Honour, and all the Officers of the King's and Common Tables.  
The Vaki-Anevis, 
The Secretary of State.  who is the only Secretary of State, is always seated very near the King, that he may the better take notice of his Orders. 'Tis he that keeps account of the Expenses, of which he must be responsible to the Etmadaulet. 
His Business.  He writes all the Orders and Letters which the King sends to foreign Princes. He is also the Historiographer of Persia. He makes a Journal of all that passes every Year, and reads it to the King and all the Court, the First Day of the ensuing.  
The Monadgen-Bachi, 
The Chief Magician, or Great ginger.  that is as much as to say, the Great ginger: He is always very near the King, to acquaint him with his good or bad Fortune: His Predictions are respected as Oracles; and the King never undertakes any Enterprise, without first consulting him. He always has a Bead-roll in his Hand, to determine when to perform indifferent Actions; as for example: To get on Horseback; to go a Hunting; or, in short, any other sort of Pleasure. He casts his Hand at random upon his Beads, and counts from thence by way of Even and Odd; so that he rules his Predictions, as the Soldiers are wont to do theirs by their Buttons. Upon occasions of greater Consequence, he consults his Ephemerideses; and that is the reason that he must always be a good Mathematician that obtains this Place.  
The Hachim-Bachi, 
The Chief Physician.  or Chief Physician, is also always near the King, to advise and forbidden him what he shall eat and drink. This Chief Physician is he that of all the Great Officers of the Crown, has the greatest Esteem, Honour, and Profit: 
His honourable, but dangerous Office.  But nevertheless he is not to be envied; for he is responsible for the King's Death, and his Life always pays for that of his Prince.  
The Meheurdar, 
The Keeper of the Seal.  or Keeper of the Seals, assists at all Ceremonies with the King's Seal, fixed to a golden Chain enamell'd and garnished with precious Stones, and which goes over his Shoulder, and hangs just before his Breast. He has Five Under-keepers of Seals, 
His Substitutes.  whose Business it is to present the King with all Petitions and Addresses, and to return 'em to the Suppliants again when they are passed. But it is however certain, that these Men have not any of the King's Seals in their Custody, but that they are affixed to Grants by a Matron in the Haram; 'tis so the Woman's Apartment is called in this Country.  
The Mirakor Bachi, 
The Great Master of the Horse, and other Grandees of the Realm.  or Great Master of the Horse; the Mir. Chekar Bachi, or Great Huntsman; Rekib Kana Agasi, or Master of the Wardrobe; Vakmiat Visiri, who pays the pious Legacies; Koulam Visiri, Paymaster to the Band of Slaves; and the Moucheraf, Paymaster to all Officers and Pensioners; who have all their proper Places at Public Feasts and Audiences.  
The Great Master of the Household, and the Master of the Ceremonies, never sit at any of these public Times, but are obliged the one never to have his Eyes off from the King, and the other to be continually serving him.  
The Mchmondar Bachi, 
The Introducer of Ambassadors.  the Introducer of Ambassadors, is always about the King with his Staff in his Hand, on which he leans. He wears the Tadge upon his Head, 
The Turban of Ceremonies.  which is a great green Cap brocarded over, and with a long Steeple crown: It has a great many little white Feathers about the sides of it, whose lower parts are all over enriched with Gold and precious Stones, as likewise the Torse of the Cap, and the Steeple-part is all beset with Heron and Crane's Feathers. This sort of Head-attire is in great Veneration; for, they say, it is consecrated to the Twelve Imen, or Saints of Persia. All Khans and Kzel-Bachi's wear this Cap on Days of Ceremony: But the Tats being of the Long-Robe, cannot, nay, even the Etmadaulet himself, because he is no Soldier.  
The Tats are always Natives; but the Kzel-Bachi's, that is, Yellow or Red-heads, are Soldiers that always come Slaves or Refugees into the Country: There is abundance of them from Damascus and Hungary.  
I shall speak something now of the Order of Sophi's, 
Order of Sophi's.  upon occasion of this Tadge (which is as much as Crown) because there are none but those of this Order that have right to wear it. Chiek-Sephi, the First of the Race that now reigns, having a mind to secure to himself some faithful and courageous Friends, that might restore that Monarchy that Tamerlan had almost ruined, 
It's Institution.  instituted this Order of Sophi's, or Sephi's; that is to say, Pure, or Saints; for he obliged 'em to swear Fidelity, and inviolable Endeavours till they had done it. They have the Guard of the King's Person, and of the Gates of his Palace. Their Precedent, whom they call Kodafa, 
Their Duty, and Precedent.  is the King's Chaplain, and who assembles 'em together every Thursday in the Royal Mosque, to pray for his Majesty's Prosperity. He presents himself before the King, with all the other Ministers of this Order, on all Holy Days: He holds a Basin of Sugarcandy in his Hand, and wishes an happy Feast to his Majesty: He mumbles a Prayer, as it were, to beg a Blessing on this Sugarcandy, and then in an humble manner goes to present it to his Majesty; who taking a piece of it, all the Grandees do the like, putting it upon their Heads and their Eyes, to show their great Respect. This Ceremony is observed after the same manner at the Birth of their Princes, and when the King has obtained any signal Victory. This Kodafa has his Seat at Public Feasts.  
These Sophis were heretofore in great Veneration, 
Their Disgrace, and wherefore.  but at present are in greater Disgrace; for they are accused of keeping Nocturnal Assemblies, which Modesty does not permit me to explain. Their Society now serve for nothing else but Porters, Bailiffs, and Common Executioners of Justice. Nevertheless, all the Great Men of the Kingdom have been of this Order, and of whom the King was Head; which has given occasion to Strangers, 
The King their Head.  to give him the Title of Great Sophi: I say to Strangers only; for such a Name would be but ill received in Persia.  
The King assigns the Stipends of these Officers, upon his Demesns and forfeited Estates. 
The Khans or Governors. Their Number.   
There are Six sorts of Governors in Persia, viz.  

1. The Valis.  
2. The Begueler-Begui's.  
3. The Col-Begui's.  
4. The Viziers.  
5. The Sultan's.  
6. The Derogats.   
The Valis are Descendants from such Princes as have been conquered by the King of Persia, and whose Kingdoms he leaves to their sole Governments. There are Ten of this kind; viz. 1. Georgia. 2. Laurestan. 3. Aviza. 4. Bactiaris. 5. Zeitoun Ardelan. 6. Mazandran. 7. Tcharkez. 8. Herat. 9 Kandahar. And, 10. Karamania, 
Their Privileges at Court.  or Kerman. These Valis have their Places at the Council-board, and at Feasts and Public Audiences, immediately after the Six Rohna Dolvets: They are considered of as Princes, and have those Privileges as the King's Guests have, which is to be Pensioners, and Tablers during their stay at Court. The King has lately seized upon the Government of the Vali of Kerman, as also of the other Begueler-Begui's. I know not whether because their Race failed, or that he had a Jealousy they had a mind to rebel. Also there is a great likelihood he will do the same in Laurestan, where he had already placed a Governor. The Vali of Georgia also has some reason to fear the like Fate, if the endeavours he seems to be making, to recover his Ancestors Right, should not succeed.  
All these Valis are Begueler-Begui's, and have a right to the sounding of Twelve Kerona's; which are a sort of long Trumpets like Speaking-Trumpets, in which they bawl aloud, mixing with their confused Cries the Harmony of Hautbois, Drums, and Tymbals, and which they are wont to play upon at Sunsetting, and Two Hours after Midnight. There's none but the Valis and Khan's that can have so complete a concert of Music; for the other more inferior Governors must be content with only Drums, Tymballs, and Hautbois. They carry 'em always with them when they Travel or Hunt.  
Over and above these Valis there are Twelve Khans Begueler-Begui's, 
The Governors of Provinces.  who are the Governors of 1. Tauris. 2. Ardaville. 3. Lar. 4. Masched. 5. Asderabat. 6. Kermoncha. 7. Hamadan. 8. Chouster. 9 Kandgia. 10. Schiamaki. 11. Erivan. and 12. Kors.  
Those Khans which are only Governors of Cities and Countries are called Col Beguis, that is to say, 
Governors of Cities, etc.  Khan's of Support or Strength; because they are obliged to send their Troops to the Can Begueler-Begui  he shall command them.  
There are but Two Viziers or Vice-Roys in all Persia, 
The Vice-Roys  viz.. 1. Of Schiras, which is the ancient Kingdom of Persia; and 2. He of Recht, who is over all Guilan or Hyrcania.  
There are also but Two Sulcans', One at Sultanie under the Begueler-Begui of Tauris, 
Two Sultan's.  and the other at Ouriguerd under him of Kourmabat.  
Casbin is governed by a Derogat who is the only Person that has the Prerogative of a Can in Persia.  
In all Cities where there is a Can, 
Officers of the Governors.  there is a Modarés, or Pontif, One Deputy of the Sadre, another of Chiek-Alislam, and Two of the Kasi. There is also a Visier, or Lieutenant for the King, who has care of his Revenue, One Kalantar, who is Proyost of the Merchants, and One deerogate, who determines petty differences, and executes all Process out of the Khan's Court. This last Office is very profitable at Ispahan, yet it is esteemed but mean and scandalous, altho' it be executed by a Prince of Georgia. For thereby he not only loses his Precedency at the King's Feasts, but is slighted and avoided by all the Great Lords, and reflected upon, as one that executes the Office of a Gaoler and Bailiff.  
All the other Lords, or Officers, I have spoken of, are Megdeles-Rou's; that is to say, They have all Places at the King's Feasts. All those of the Council, and all Khans are styled Omara's, that is, 
The ancient satraps.  Grandees of the Kingdom as were heretofore the satraps.  
'Tis easy to guests, by the Number of Officers I have named, how great is the Magnificence of the Persian Court: But because it never appears more splendid than when the King invites all his Grandees to a Banquet, 
The King's Palace.  I shall go immediately upon the Description of both his Palace and the Feast.  
Although the Buildings in Persia have not that exactness in their Structure as those of Europe, 
It's Description.  yet they have nevertheless a certain sort of Agreeableness, which moves even the Europeans themselves to admire 'em. And I believe there never yet was any one of us, who had seen the Palace of the King of Persia, but was immediately surprised with its Beauty. It is built on the Westside of the great Place called Meidan, which signifies Market. This Marketplace is the prettiest Spot of Ground in all the East: It is of great extent, and longer than large: Its length is seven hundred Paces, and breadth of it but three: The four Sides are raised in Porticoes, of the same Structure with the Wings of the Entrance into the Palace, as you may see by the Design I have here taken of it. The young Persian Lords exercise themselves in this place, 
Exercises of young Lords.  with playing at Mall on Horse back, throwing the Launce, and then catching it again before they quit their Stirrups; and by drawing the Bow behind 'em at full speed, according to the custom of the ancient Parthians. They shoot at a Mark in a Plate of Gold, which is fixed to a Pole raised in the middle of the Market. The King, who sees this Exercise from his Hall of Audience, gives a Reward, together with the golden Plate, to him that brings it to the ground. He also sends him a Present of Four hundred Crowns, to defray the Charges of a Collation, which he does him the Honour to come to take at his House. And all the Lords go to congratulate his Skill and this Honour has been done him.  
On the East side of this place, and over-against the King's Palace, appears a stately Mosque, 
A fine Mosque.  whose Dome is a very bold Work, by reason of its largeness. The outside of it is painted like Porcelain, and 'tis encompassed round with a white List of two foot broad, wherein are carved a certain number of great Persian Characters. The Globe and Crescent, which are on the top of it, are gilded. It's Porch is of Marble, and enriched with a great deal of curious Workmanship.  
In one of the Corners of this Meidan, on the Westside, 
Another great Mosque,  is that Great Royal Mosque which Cham Abbas the Great, dedicated to Methi, the last of the Twelve Imen, or Persian Saints. They call him also Sahab Zaman, that is to say, The Master of Time. They affirm, That he was translated to Heaven alive, as Enoch was, and that he shall come at the end of the World to judge all Nations, after having given 'em every one a Visit, mounted upon the Horse Duldul, which was the ordinary Pad of Mortus Ali. The Gate of this Mosque is a piece of Art that might very well amaze the most skilful Architects of Europe. 'Tis of an extraordinary height, and composed of Marble of many colours, and has also a white List about it at the top, which continues all over the Porticoes and Body of the Mosque, and filled with Characters as the former. The Front is painted with Varnished Azure, and sometimes intermixed with many Leaves and Festoons of Gold. The upper part of the Frontispiece is of Plaster raised into an embossed Oval all over spriged and speckled with Gold; and moreover wrought in so curious a manner, that I believe they could not manage their Trowel better any where. This Gate is all over Panels of Vermilion gilded: You enter by it into a very large Court, surrounded with Galleries, whose Columns are of Granite Marble. The Heads, Cornice, and Frizes of these Galleries, are of Azure and Gold. The Persians say their Prayers under them, after they have purified themselves in the great Marble Basins in the middle of the Court. The Mosque is on the right-hand; you enter it by a very stately Arch, which is embellished, painted, and gilded after the same manner with the Gallerier. The body of the Mosque is very spacious, and it has a double Dome of the same Structure with that of the former.  
There are before these Domes two Minarés, 
A sort of Steeples.  enriched with inlaid or Sprigwork: They are a sort of little Steeples built with Brick, which are so slender and very high, that one would wonder how they could support themselves. They have but one winding Staircase, which is so narrow, that scarce one Man can go up at a time, and which is caused in great measure by the thickness of the Wall, and which is scarce broader at the bottom than the top. The Ottomans make their Moullas, or Priests, cry from the top of these Minarés, to call their People to Prayers; 
The Persians Jealousy greater than the Turks.  for fear they should ogle their Women in their Gardens. But sure they ought to be of a very large size, or these Criers should have extraordinary Perspectives, to have any reasonable View from so great a distance; for these Steeples are altogether as high as any Spires in France.  
I cannot forbear making a small Digression, 
A Christian ill-used by a Turk, and his Revenge.  concerning one of these Criers of Mosques; who having misused a certain Christian with Bastinado 's, and other gross Affronts and Insults, before the Governor; the Christian was resolved to be revenged, whatever hazard he underwent: Whereupon waiting one night till the Priest was gone up the Minarés, he immediately followed him, and blocked up all the way as he came down, with Glasses, Bottles of Wine, and other things proper for a Collation. The Moullah coming to these Steps, kicks the Bottles before him, when the Wine having made his Way slippery, he was not long before he reached the bottom, with no small damage to his Bones. The Out cries he made, presently obliged the Mahometans to go see what had happened; when finding their Guide thus wallowing in Wine, and not able to help himself, they immediately pulled him up, and carried him before the Bacha, who seeing him almost drowned in Wine, condemned him as a Profaner of the Mosque, and forbidden him to mount the Minarés ever after: Nay, his Crime was so very odious to them, that they have abolished this manner of Calling the People to Prayers. I don't relate this Action for the Christian's Credit, so much as your Diversion; and so I return to my Discourse.  
The Chief Gate of the Palace and Hall of Audience  
On the North part of the place I was speaking of, you may see a magnificent Gallery, 
Persian Music.  where the King's Musicians play always at Sunset, two Hours after Midnight, and at Noon; but on Festivals, they continue their Jargon all Day and Night. I call it Jargon, because there are sometimes Sixty of 'em playing together, without either Time or Measure. Some beat great Drums, others Tymbals; some play upon Hautbois, and others bawl with loud Voices in their sort of Speaking-Trumpets: All which, as I said before, are Marks of the different degrees of Dignity.  
The King's Palace is on the Westside of the Meidan; 
The situation of the King's Palace.  you enter it by two Gates, which are altogether as splendid as those of the Mosque I spoke of before. Between these two Gates, are ranged a great number of Canons, which Cha-Abbas took from the Portuguese at the Siege of Ormus; but they are at present so ill mounted, that they are altogether unfit for Service.  
The principal Gate into the King's Court, is called Alla Kapi; that is to say, 
It's Entrance.  God's Gate, because it is a Place of Refuge; whence they cannot have any Criminal without his Majesty's express Orders. There is upon this Gate a Building of many Stories high; so that at distance you would take it for a very large and high Tower, surrounded with gilded Galleries to every Story.  
The upper Story consists only of one very spacious Hall, 
The Hall of Audience.  which commands all the Place: The King holds an Assembly there the First Day of every Spring, to receive the Presents and First-Fruits of his Officers, and to take his Diversion by the various Plays and Horseraces, which the young Men of Quality perform in his presence. This Hall is large enough to hold an hundred Men, without reckoning either the Courtiers or Soldiers that attend . It is open on three sides: The Ceiling is of Wood very well wrought and gilded; the Wainscot at the bottom of the Room of very curious Workmanship, and the Walls  full of Painting; but which wants the Pencil of a skilful Artist, to regulate its Defects. The Ceiling is supported by Twelve great Pillars in Relievo, gilded, which gives it a great Lustre. This Hall is almost square, and has little less than sixty feet in length: It has in the middle a great Marble Bason, where its height does not hinder its having a Fountain continually playing by the help of Pumps.  
There are three other Halls of Audience in the Persian Palace, which are much larger and more magnificent than this; but because I have only proposed to myself to give a short view of these Matters, I shall pass 'em by with the King's Houses of Pleasure, without any farther description than that they are bewitching Places, and so very Noble, than nothing can come near 'em in all Asia.  
The use of Public Feasts has been very ancient in Persia, 
Of the magnificence of the public Feasts of the King of Persia.  for the Book of Esther speaks of a sumptuous Banquet made by King Ahasuerus. But those that are now adays practised are rather Feasts of Audience and Business than Mirth and Jollity. For 'tis at these Feasts that the King treats of Affairs of State, 
The King gives Audience at 'em.  and giveth Audience to foreign Ministers. There are of this kind Ordinary and Extraordinary: Ordinary when the King entertains on Holidays, and such like Festivals; and Extraordinary, when a Convocation of the States is called upon some pressing Occasion. But let 'em be made when they will, they are always very stately and magnificent; for then all the Riches of the King's House is exposed in its greatest lustre. 
Their Sumptuousness.  The Carpets on which you sit are of inestimable value, and the Tablecloths that are spread upon 'em, all of Brocard. The King is served out of a Vessel of pure Gold, of more than Three Foot diameter. The Cover and Padlock by which his Portion is locked up, are of the same Metal; and they carry this Vessel about with Ceremony upon a sort of Hand-Barrow, enriched with Plates of Gold. The Gentleman-Carver opens the Lock before his Majesty; and after having fell on his Knees, and tasted the Viands, 
How the King is served.  he fills several Golden Plates with a Golden Spoon and Fork (which he wears always by his Side to distinguish his Office) and then humbly presents 'em to his Majesty. The King drinks no Wine but out of Bottles sealed with his own Signet, and which are opened by the Great Master of his Household, in his presence, who tastes and presents after the same manner as the Gentlemen-Carver.  
After the King, 
How the Guests are served.  the Guests are served in their turns with Rice, Boiled and Roast Meat, etc. in more than an Hundred and Fifty Gold Plates, with their Covers, which weigh twice as much: And every Plate is not less than a Foot and half Diameter. The Dessers are served also in Plates of Gold, but they begin always with Sweetmeats in Silver and Porcelain Vessels. The Entertainment is served up whilst the King is giving Audience; and 'tis then that he gives Wine to the Lords of his Court. The Bottles and Cups they drink out of are also of Gold enammeled, and set with Precious Stones. They are ranked all about the Marble Bason, which is in the middle of the Hall, and at whose corners are placed four small Golden Casks, and four of Silver, each of which is about the weight of a Man. These together with the Perfume and Flower Pots, which are also of Gold, make a very agreeable Symmetry.  
Before the Hall are placed in state a great many Elephants, Lions, Tigers, 
The King's wild Beasts where placed.  Leopards, and other famous wild Beasts, whose Chains and Nails that fasten 'em are of Gold: Every one of these Beasts has before him two Cisterns or Troughs also of Gold, in one of which is his Meat, and the other his Drink. But there is nothing more magnificent than the Eighteen Led-Horses that are exposed to view before this Hall. For every Horse of himself is worth a King's Ransom. His Stirrups, Bridle, Breastpiece, and the fore and hind part of his Saddle being all of Gold, garnished with precious Stones: Also his Housing are altogether as rich, tho' they be very large. Some of these Harnesses are garnished with Diamonds, 
Horses very richly equipped.  and others with Emeralds, Rubies, Saphires, very great Pearls, and all other sort of Jewels of bigness and beauty equally surprising. Every Horse has also before him two Cisterns or Troughs of Gold to contain his Meat and Drink.  
Sometimes Wild-Asses have been placed amongst these Horses: For a Spanish Missionary coming one day to Court to present a Letter from the King of Poland, was so much surprised to see Asses so richly accoutred, that he could not retain his Gravity, but began to laugh hearty: Insomuch that an Officer that perceived him, went very civilly up to him, and asked the occasion. He answered, that he could not forbear when he saw Animals treated with such distinction that would have been so much scorned and ridiculed in Spain. To which the Officer wittily replied, That is because Asses are more common in Your Country, but in Ours we esteem them as they are more rare.  
The King is seated crosslegged at the lower end of the Hall on a rich Brocard-Bed within gilded Balisters, 
The King's Seat.  leaning upon a noble Pillow, which there's none but he can have in Persia: Nor is any Body else permitted to sit after the same manner; but the other Lords always place themselves on their Breech, that Posture being looked upon as more respectful. The Children of the Haram are always about him, two of 'em continually refreshing him with long Fans made of Peacock's Tails. The rest have all some Office near his Majesty. One presents him his Cup, the other his Tobacco, Coffee, and Tea, and a third the Basin to wash after he has eaten. The principal Eunuches are also on each side of him; and the Officers of Arms make an Obliqne Line from the lower part of his Throne to the two chief Columns of the Hall.  
The Etmadaulet is seated at the first Column on the Lefthand, 
His Lords Seats.  which you must note is the principal place of Honour in Persia, and the Generalissimo of his Armies on the Right. After them the Ministers of State, the Valies, Khans, Ambassadors, and the King's Guests are placed in a parallel Line even to the lower end of the Hall; where the Musicians make another Line just against the King's Throne. 
Musicians Seats.  Their Music and Symphony continues during the Audience, which always precedes the Banquet, and which is done on purpose that the Guests may not hear what is said to the King. The Forty Stewards of Honour leaning upon their Staffs, make a Circle before him, which also hinders 'em from so much as seeing what is done at Audiences.  
A Persian Lord  
It seems the King, that he may make the lustre of his Officers Habits appear the stronger and more glorious, does the Office of a Shade in a Picture, and always affects to dress meanly, there being nothing but his Golden Feather out of the left side of his Turban, that distinguishes him by its precious Stones of great price.  
By what has been said, it sufficiently appears, that the Persians imitate the Magnificence of Abasuerus in their Feasts; but not the Temperance and Moderation that he always required at his. 
Grandees forced to drink, and wherefore.  Great Men are now a days forced to drink even to excess, which has oftentimes disagreeable Effects. Nevertheless the King order it out of Policy; for Wine draws from 'em those Truths they would have concealed had they been sober. He does it also to divert him; for one of his greatest Pleasures consists in seeing 'em carried out from his Table dead-drunk. He works 'em up to what degrees he pleases; for he makes 'em drink in a sort of Goblet made in the fashion of a Ladle, and which holds at least a good Paris Pint: They call this sort of Goblet Hazar-Pecha, that is, a thousand Trades; for, they say, those that empty it thrice, or four times, may easily run Divisions upon a thousand several Arts and Professions. They give 'em nothing that might correct the Wine; for they always drink it at the time of Audiences, when there is nothing served up but Sweetmeats and Fruits.  
The Europeans who have the Honour to be called to these Feasts, always find wherewithal to satisfy their Appetites; for every thing is exquisite in its kind, and well ordered. 
Their way of Eating.  But they are often at a stand when they see they must eat Rice with their open Hands, and tear the boiled and roast with their Fingers; for here you have neither Knives, Forks, nor Napkins: They give you indeed a sort of Box-spoons; but they are to drink a certain Liquor made of Rose-water, boiled Wine, and Verjuice, which you always drink with your Rice. If you would, you could not make use of 'em to eat, because they are very large and deep, and therefore not to be taken into your Mouths.  
The Modesty, Respect, and Discretion of the Persian Officers is to be wondered at, for they sit all in a profound silence at the King's Table. Moreover, their Repasts are generally so short, 
Their Modesty at these Feasts  that they have not time to talk, if they were inclined (eating openhanded;) for scarce is the last Table served, before the first is ready to be taken away.  
The Magnificence of the King of Persia appears the more glorious, 
How the King treats Strangers.  by reason of the great Number of foreign Princes that he entertains at his Court. The Son of the Great Mogul, the Princesses of Georgia, and many Usbeg Princes keep their Courts with him at present, at his Charge. Ambassadors, Envoys, and others that bring Letters from any Princes of Asia and Europe (which they confound all under the Names of Guests) are lodged and entertained by his sole Bounty, and to whom he never grants Audiences of Leave, till he has made 'em Presents of Silver brocard and Silk Stuffs, worked in his Manufacturies. Also there is nothing more obliging, 
His obliging manner of receiving Ambassadors, etc.  than the manner after which he receives 'em; for no sooner are they arrived on the Confines, and have acquainted the first Governor, that they bring Dispatches to the King, from such and such Princes, but he immediately provides 'em Horses to mount themselves and Followers, and furnishes 'em moreover with Mules and Camels to carry their Baggage: And this all by the King's Orders, who sends some of the Principal Officers to conduct 'em on to Court, with express Commands to see 'em provided of all things necessary where ever they come. When they are arrived at the City where the King is, they place 'em in some House in the Suburbs, and immediately go to give the King an account; which he no sooner hears, but he receives 'em into the Number of his Guests, and orders the Introducer of Ambassadors, to bring 'em such News on his behalf, to prepare 'em an House richly furnished, and therein to inrroduce 'em with Honour. The Introducer immediately goes to salute 'em, and after mutual Ceremonies, takes an account of the number of their Retinue, and accordingly hastens away to acquaint the King, who assigns 'em all suitable Maintenance. After this, the Introducer goes to 'em again, and conducts 'em to their Apartments prepared for 'em. He provides 'em also a certain number of Guards, to prevent any Affronts might be offered 'em. He lays 'em in all things necessary for one Month, and so continues every new Moon as long as they stay. He makes 'em frequent Visits, to inform himself of their Health, and Occasions for any thing, that he might inform the King. He also conducts 'em to all Public Audiences and Feasts, where they have a proper Place assigned 'em. They are honoured and respected where ever they come; and it would be to wound the King in his tenderest Part, to affront or give the least cause of Discontent to any of his Guests. He has a great deal of Regard towards 'em, and defrays their Charges when they return, as well as when they come to his Court.  
He entertains into his Service all sorts of European Workmen; 
European Workmen esteemed of, and entertained.  but he respects the French most, of whom he has at present many skilful and excellent Watch-makers and Jewellers. He gives 'em very munificent Salaries; and there are some of 'em that receive 2500 Liures per Annum, which together with all necessary Provisions, amounts to a great Summ. The King esteems their Labour so dear, that he will have 'em work for no body else. He also entertains some Chinese, and a great number of other Artists from all the Nations of Asia.  
All those Lords who have the Honour to assist at these Feasts of the King of Persia, 
His manner of taking the Air on Horseback, and other Diversions.  are obliged to wait upon him, whenever he goes on Horseback. He mounts oftentimes to receive the Petitions of his Subjects as he passes, and to entertain himself about Affairs of State, with his Etmadaulet and other Ministers; and sometimes to see the Exercises of the young Lords of his Court, performed on Horseback in that fine Course that Cha Abbas his Grandfather made, to set off the City of Ispahan.  
Cha Abbess having a mind to fix the Seat of his Successors at Ispahan, 
A fine Course.  spared no cost to adorn it with magnificent Palaces, Houses of Pleasure, and noble Walks; and amongst the rest, that fine Course he planted between the New and Old City, is one of the most bewitching: 'Tis a Walk very straight and uniform, more than two hundred Geometrical feet broad, and two good French Leagues long. 
It's Description.  It is set on each side with a great number of Plane-Trees, which are large, high, and spreading; and whose Leaves being of the bigness of those of a Vine, make a very agreeable Shade. This Course beginning at the declining of the Mountain Sofa, is made round; so that the Fountain which is in the middle, throws its Spouts agreeably on all sides, into great eight corner'd Basins as large as Ponds; which receiving their Force with regret, returns 'em into several other Basins, at three hundred Paces distance one from another, which must needs be thought to make a very pleasant Sight. Between the spaces of these Basins, are the King's Royal Houses on both sides of the Walk, one over against another; they are built after the same manner, and their Structure is both commodious and magnificent. They have many Stories, distinguished by Balconies, and which advance upon the Course: Their Fronts are embellished with Paintings, and enriched with Leaves and Flowers of Gold, in demi Relievo.  
This Walk is crossed by another, less both in length and breadth, 
Another Course.  but which has a very fair Canal in the middle of it, of about twenty foot broad, and six in depth. The Walls on both sides are open, Pallisadoed with Iron gilded, and which gives a very delightful Prospect into the King's Garden.  
The River Zendroud cuts the Course a little below the Walk: 
A fine River.  The Channel of this River is very large, and would be much more did not the Gravel, which it brings from the Mountains where it has its Source, many times hinder its overflowing; but nevertheless it has sometimes gained ground, and made itself an advanced Shore. 'Tis a very fine River during the Winter; but being the only one that serves the Plain of Ispahan, they cut so many Drains out of it to water their Lands, that in Summer it is almost quite dry. 'Tis a great matter of dispute what becomes of its Waters in the Summer: Some say they are lost in those Drains about the City of Yezd, others, that they are swallowed up in a Hole there, whose End is not known; for their Streams are not to be traced any farther.  
The River of Zendroud thus not being able in Summer to supply with Water the vast Plain of Ispahan, the King had a design to give it Communication with Ab-Couran, which is a great River, separated from it only by a little Mountain about ten or twelve Leagues above Ispahan. Monsieur Genest, a French Engineer, undertook to join 'em, and had taken his Measures accordingly, either to cut an Hole through it, or to divide it by way of Mines; but Chiek Alikan, who was then Chief Minister, opposed this Design, because the Country about Ispahan would have then become so fertile, that he should have been deprived of the great Rents he received from the Province of Kermoucha, where he had a great number of Villages; and from the Government of Hamadan; which too generally supplied this Country with Corn, when they wanted. This great Lord had so prevailing an Authority above the Interest of the State, that he persuaded the King the Waters of Ab-Couran were not good, and therefore would utterly spoil those of Zendroud. Some other Lords were engaged in the same Interests, and therefore vigorously supported this Opinion, insomuch as they easily prevailed to baffle this Design.  
VIEW OF THE FINE BRIDGE AT JULFA AT HISPAHAN   profile view of bridge 
The Course we were speaking of continueth round even to the Palace called Hazar-Dgerib, that is to say, 
How far the Course contiwes round.  a thousand Acres, though its enclosure be more than six thousand. 'Tis here the King goes to refresh himself, after he has took an Heat with his Lords in the Course.  
The March is noble, 
The manner of the King's March.  and very well ordered, as to all that precede the King; but there is nothing but confusion and disorder behind him, those Lords observing no Rules of Distinction. The Exempts of the Guards run before full speed, to clear the way where his Majesty is to pass: Then follow, the Fusileers, to the number of four hundred, or thereabouts, who march in two straight Lines on the extremities of the Course: They have every one a red Tasseta Streamer on their Guns. The Colonels and other Officers follow on Horse back, with their Carabiens behind their Shoulders, as the Arabians carry 'em. After these march they that carry the King's Arms, together with the several Distinctions of their Office; one carries his Arquebuss, another his Sword, a third his Quiver, a fourth his Bow, and the rest other Arms of suchlike nature. Then follow the Great Master of the Household, the Great Master of the Wardrobe, the Great Master of the Horse, and the Great Gentleman Carver, with their several Officers; a great many Led-Horses come after them richly accoutred; then come the Officers of the Sophis, with the Ushers of the Palace, who carry every one an Axe; after these the Introducer of Ambassadors; Then the forty Stewards of Honour go before the Great Master of the Ceremonies, who marches alone to prevent Disorders and Obstacles in the way. Then follow the Pages and Children of the Haram on Horseback well mounted; next the Umbrella Carrier, and he that prepares the King's Tobacco follow these Pages. Lastly, the Chief Eunuch goes immediately before the King, who marches in the middle of Twelve Footmen, and who always allows the Honour to any of his Ministers to discourse with him upon the way: The other Lords and Gentlemen follow confusedly one another.  
The King is attended after the same manner when he goes a Hunting; 
The King's manner of Hunting with the Ladies of the Haram.  but when he goes to give Diversion to his Queen, the Princesses and other Ladies of the Haram, over and above the former Persons, he takes also with him the Officers of that place, who are all Eunuches. Before he sets out, all Male Persons whatsoever are commanded to retire from the Places he must pass through. The Fuzileers guard the Avenues, within half a League of him every way; and the subaltern Eunuches observe if the Fuzileers Curiosity does not oblige 'em sometimes to look back; and the Eunuches of an higher Rank Marshal the Ladies, who go in order all on Horse back. They give no Quarter to any Men they meet on the Road, nor even to Boys that are past seven years old, if they surprise 'em in the Roads that are guarded; they punish them as severely as if they were Traitors, for daring to attempt any Glances on those that the King holds so dear. As for the Women, they may have leave to go to see this March; and 'tis from them only that I have learned these particulars.  
The King has always with him a double Equipage, 
Magnificent Equipage.  that he may change, as often as he pleases, and that every thing may be ready where he arrives. His Pavilions, and those of his Ladies are very rich, great, and splendid; they are of rich Silks embroidered with Gold and Silver; they are so very large, that they contain within 'em Baths, great Tanks of Water, and movable Gardens of Flowers. The Lady's Apartments under these Pavilions, are as impenetrable to Men's Eyes, as the Walls of the Haram.  
The Great Lords begin to move so soon as they are advised the King is a-bed. 
Who guards his Tent a-nights'.  The Etmadaulet, the other Ministers, the Valis, and the Khan's, keep guard about the King's Tent all Night: They relieve one another; and as soon as one is come, the Usher of the Chamber cries out, That such a Lord, whom he never names but by his Office, is come to the Door. This is done because the King should be the better informed of their Vigilance: And one of these Great Lords must be very sick indeed, if he can be excused from this Duty. The Eunuches keep guard in the women's Apartments with the same diligence.  
These Lords have scarce ever any rest, for as soon as the Day appears, 
Who starts his Game.  they are obliged to be upon starting of Game, and to drive 'em together in Crowds to that place where the King has designed to come with his Ladies. These Ladies are very Amazons; 
The Ladies Address.  they know how to manage and spur an Horse, as well as the greatest Jockeys: They can run down great Beasts, and dart 'em with Arrows when they have done, and which they levelly with wonderful dexterity: They follow the King with Hawks upon their Fists, and which they slip when he commands 'em, and ride full-speed when they see 'em mount; and when they have a mind to  'em, they beat a sort of little Drum, which they carry on the Pommels of their Saddles, with the ends of their Bridles: But if they strike any Game, they come immediately and show it to the King: If they be Cranes they have killed, the King pulls out the Feathers, and divides 'em amongst 'em, and of which they make Feather Caps. The Great Lords also put 'em upon their Turbans, when the King permits them to Hunt with him.  
The close encloistering of these Ladies in the Haram would be insupportable, 
Their Exercises in the Haram.  if they did not altogether banish Idleness, and take care to sweeten their Solitude with diverting Exercises; they are there taught to Ride, to draw the Bow, to fire the Fusil, to coarse the Deer, and in fine, to Paint, Dance, Sing, and play upon all sorts of Music. They also there learn Poetry, History, and the Mathematics. In short, every thing that may become 'em to render their Retreat the more agreeable.  
A Persian Lady  
The women's Apparel in Persia, 
The women's Habits.  does not at all differ from the Mens, but it is always richer, and more splendid: They wear no Turban; but their Foreheads are covered with an Head-band of three Fingers breadth, covered with enamelled Gold, and set with Rubies, Diamonds, and Pearls, and the Border that hangs from it is of Gold Crowns of Venice, which make a very agreeable Fringe. Their Hair hangs behind all wreathed in Tresses; their Heads are wrapped in Caps embroidered with Gold, and encompassed with a fine brocarded Scarf, part of which flows behind, even down to their Girdles. They wear Pearl Necklaces about their Necks; they gird themselves with Girdles four Fingers broad, which are all over covered with Gold Plate; this Gold is engraved or embossed, and many times set with precious Stones. Their Under-garments are of Brocard with Gold or Silver Grounds, and their Upper a sort of Justacorps very rich, and furred with Martin's Skins: These have Sleeves in the Winter but none in the Summer. They never wear Stockings, because their Breeches come down straight, even to their Ankles. In the Winter they put on a sort of very rich Shoes embroidered, which they use only as Men do Slippers. They have a sort of Red Powder, with which they paint the Palms of their Hands, the Soles of their Feet, and the Ends of their Nails; also they black their Eyes with Tuty. Blue, Grace, and Ash-coloured Eyes have no esteem with them; the Black only are prized. The Men also paint their Beards black.  
The King having eight Years since received the Son of the Great Mogul, 
Smart Raillery the Mogul 's Son.  with a great deal of Honour, at his Court, he one day asked him, What he thought of his Lords, and other Officers? To which this Prince replied, That he thought they had every one a very good Mien; but he was amazed to see not one old Man amongst 'em. Which Reflection the King took so great notice of, that he forbade all his Courtiers from that time to paint their Beards; so that the Audience following, this Prince was as much surprised with the many Graybeards, as he was before with the Black.  
Whilst the King thus takes his Diversion in Hunting with his Ladies, 
Hunting. The Lordt  the Lords of the Court take theirs also amongst themselves, but they must be sure they do not come within the King's view: He permits them sometimes to Hunt with him, and 'tis then he is wont to chase the great Beasts. He oftentimes slips his Dogs at Hares, Coneys, Deers, Leopards, Wolves, and Boars; but than what they take is always their own Fees. Venison, and other Flesh of that kind, which the Persians love very hearty, seems to them defiled, when it has once touched a Dog's Jaws; and 'tis a Maxim of their Religion, Not to eat any thing that has been torn by any Beasts, because they than cannot know whether the Blood was shed on the Southside or not, which is a Condition absolutely necessary to render it lawful in their Opinions. 
Persian Superstition.  Also they would be very scrupulous how they tasted any Fowl that had not been wounded on that side, which they esteem so sacred and sanctified, because of the Sepulchre of Mahomet, which is towards the South. This King draws a Bow and shoots a Gun with a great deal of address; what he kills is in so great Veneration, that he cannot oblige his Officers more, than to present 'em part.  
Tower of Bones and Horns  
Cha Abbas took so great a number of Beasts in one Hunting he had with his Lords, 
Tower of Heads, &c  that he built with 'em a Trophy of new Invention: He caused their Bones to be gathered together, and raised a Minares, or Tower in the middle of Ispahan, the Structure whereof was no less agreeable, than absolutely new; it is made only of Stag's Horns and Carcases, and Bones of other Animals, but which are placed together with a great deal of order and exactness. It is round, and resembles a Pyramid of Columns raised one above another, because it is divided by Capitols, that seem also Pedestals to the other Columns: The binding about of these Capitols is with Thigh Bones, whose Joinings together look very well. The Balcony and top of this Pillar are of the tallest Staggs Horns; the bodies of the Columns are composed of the smallest Bones and Horns: Its symmetry is  kept so exactly, that Strangers, whose Curiosity leads 'em to this Tower, know not which to admire most, whether the Niceness of the Structure, or the Industry of the Workmen, whose Art has been so much the more wonderful, as they have known how to compose so noble a Piece of Architecture, out of such foreign and strange Materials.  
One may very well say, 
The King's Revenue.  that all Persia is in the King's Demesns; for if the Lords possess great Estates, it is but looked upon as the King's Bounty, and who can take them again, when they fall into disgrace; nay, the Children of his most faithful Servants do not inherit unless he pleases.  
There is no other extraordinary Revenue in Persia but Land-Taxes and Aids.  
These Taxes are only upon Land; 
The Taxes.  the King has about Fifteen pence of our Money out of every Acre, which if Persia were as France is, would amount to a great many Millions; but that Country is  filled with Mountains and Deserts; and there are no Lands of any value, but only those that can be over flowed, for the Winter, which is very short, being gone, there falls no more Rain in Persia. 
Christian Tribute.  The Christian Tribute is not like these Land-Taxes, for they pay so much an Head, viz. those of Fifteen Years old, Seven Livres and Ten Sols; and those of Twenty, Fifteen Livres.  
The principal Custom-Houses in Persia are that of the Persian Gulf, 
The Custom-Houses.  and that of Guilan, whence comes the Silk: That of the Persian Gulf, which comprehends the Ports of Bandar Abassi, Bandar Congo, Bandar Ric, and the Isle of Babarin, is farmed at Threescore and five thousand Tomans, which make of our Money Two millions Nine hundred and twenty five thousand Livres.  
The English, for having assisted Cha Abbess to take Ormus from the Portuguese, shared the Customs of Bandar Abassi with the King of Persia; and the Portuguese those of Bandar Congo; but at present they have little or no Benefit from 'em.  
The Customs of Guilan bring the King in Fourscore thousand Tomans, which make Three millions and Six hundred thousand Livres of our Money.  
The Customs of Tobacco produce Two millions and 500 thousand Livres; and those on the Oil of Naphté about a Million. This Oil is brought from Sciamaki. I can't tell how much the Pearl-Fishing at Baharin, the Fishing at Guilan, or the Mummy they draw out of Wells in certain places of Persia, and not embalmed Bodies out of the Sands like those of Egypt, produce the King. That which distils from a Rock near the City of Lar is so precious and so rare, that none but the King has of it. I am also ignorant of what duties are laid upon Weights and Cattle; but I know they give two Sols and six Deniers for every Beast, and fifteen Deniers for an Hundred weight of all Commodities sold in Markets.  
The Searchers of the High-Roads take Five Sols for every Horseload of Merchandise without opening, 
Searchers.  or examining what it is. The Governors of Provinces farm these, and the foregoing Customs; and that is the reason I could not learn what they were worth.  
The King gets a swinging Sum from Bawdy-Houses; but Cham Abbas fearing to sully his Treasury with Money raised from so infamous a Commerce, ordered it should pass the Fire to purify it, that is, be employed to defray the expense of Flambeaux, Illuminations, and other artificial Fireworks that are made at the King's charge.  
There is in every City a Vizier, 
Intendant of the Customs.  or Intendant of the Customs, who collects all these Duties, and out of which the Governor has always Ten per Cent. for his part. For he has no other Revenue than what is assigned him upon these Duties, and the several Causes he determines; where he always takes the Tenth of the Sum adjudged. But his Officers are maintained out of the Royal Treasury; for only those of Garrisons who compose his Court, are entertained in his Government. These Soldiers serve both for Messengers and Collectors of Taxes.  
These Troopers are maintained out of the King's Demesn Lands. 
Trooper's Pay.  He gives a County to a Colonel, and such a number of Villages to a Captain, on condition they raise their Soldiers Pay out of 'em. A Trooper's Pay is an Hundred Crowns a Year. The Generals are also provided of Governments to defray their Charges, and those Princes that retire into Persia. The Ambassadors and Guests who are entertained at Court, are all charged upon the Demesn Lands, which also furnish Expenses to the King's Household. 
The King's vast Revenue.  Thus all Charges paid, the King lays up overy year Eight hundred thousand Tomans, which make 28 millions of Livres.  
The King's Guards are composed of Fourteen Thousand Men, 
The King's Guards.  who are divided into Five several Bodies.  
The first is that of the Sophis; but which is none of the most Honourable, 
Five Bodies.  as I observed before: Nevertheless they have the nearest Guard to the Gate of the Haram. They make together a Body of Two Thousand Men, over whom the Echik Agassi, or Great Captain of the Guard is Colonel.  
The Second is the Dgez Hairtchis, that is, Guards du Corpse. They perform Duty in the Inner Court of the Palace. Their Body is composed of Four Thousand Men, whose Colonel is the Toptchi Bachi, or Great Master of the Artillery.  
The Third is of the Kouls, or King's Slaves, who keep guard in the Cloisters between the First and Second Gate of the Palace. Their Body also consists of Four Thousand Men, of of whom the Kouler Agassi is Colonel.  
The Fourth is of the Fusiliers, who guard the Entrance into the Palace. Their Body is of Two Thousand Men, commanded by the Tfankchi Agassi.  
The Fifth is of the Kaurs Ysaouls, who are the Messengers on Horseback. They make Two Thousand Men; whose Captain is the Great Constable. But when they are in the Country upon Duty, they are commanded by the Captain of the Watch. These Messengers watch a-nights about the King's Palace. They remove the People out of the way when the King gets on Horseback, keep silence in the Divan Begui's Courts, perform all Executions, Seizures, Arresting of disgraced Khans, and cutting off their Heads whenever the King commands it.  
The Five Colonels that command these Troops, 
Order of Mounting the Guard.  mount the Guard in their turns; and they are never relieved but from three Days to three Days. Their Troopers are Tablers whilst they are upon the Guard, and they have, over and above, Three Hundred and Fifty Livres paid 'em a Year, which is assigned 'em out of the Demesns. They are all obliged to accompany the King when he commands the Army in Person, except only the Sophis, who are left to guard the outside of the Haram, whilst the Eunuches guard the inner. The chief Eunuch has supreme command over these, as also of governing the Kingdom in the King's absence.  
The Kingdom of Persia is of great extent, yet has a great many Enemies from those Mahometans of a different Sect, who have always for 'em an unappeasable Aversion. Whence it comes that the King is always obliged to keep a strong Guard upon his Frontiers, viz. 
Number of Troops to guard the Frontiers.  12000 Men in the Province of Candahar, which confines with the Great Mogul; 20000 in Korassan, which borders with the Tartars of Balk, Bocara, and Samarkand; 15000 in Mazandran and Guilan, which border with the Moscovites and Cossacks, by the Caspian Sea; 12000 at Derband and Chirvan, which confine with the same People: And also a great number at Circassia, Georgia, and Colchide; 20000 in Media, whose Upper part confines with Turcomania, and Lower with Curdistan; 12000 at Erivan, which borders with the Empire of the Grand Signior, towards the Lesser Armenia; 12000 in Laurestan, which confines with Bagdat; 15000 in the Province of Susa, which confines with Arabia; and 12000 in the ancient Persia and Karamania, which extend themselves from the Persian Gulf even to the River Indus.  
These Troops, 
Number of the Ordinary Forces.  together with the King's Guards, make no less than an Hundred and Fifty Thousand Men, without comprehending the Garrisons of Cities which are in the Heart of the Kingdom. They are all provided for out of the Demesns, and confiscated Estates. By this we may judge what prodigious Army the King of Persia is able to have on foot upon any extraordinary Occasion. He has little or no Infantry, because they could not support the Fatigues of Deserts and Mountains, which Persia is all over full of. 
No Infantry or Artillery, and wherefore.  And they make use of little or no Artillery for the same reason; for they have no need of it to defend their Towns, which have neither Walls nor Fortifications, and therefore must trust wholly to their Bodies. Also none of the Castles on the Frontiers could ever be able to resist. The Fusiliers I spoke of before, are never on Foot, but when they guard the King at home; for when they accompany him to the Wars, they are always mounted.  
The Persian Battles are never regular: 
Their manner of fight.  They throw themselves upon their Enemy in round Bodies. They shoot their Arrows, and then retire; but it is dangerous to pursue 'em, for they are very dextrous at levelling behind them, 
Their Stratagems.  tho' they are flying upon full speed. They are subtle, and know when to engage an Enemy, where they can divert the Water, and so make 'em perish with Thirst. They are also very cunning at flying to Ambuscades, where they can cut their Enemy to pieces. Their Horses are extraordinary, for they can climb those places? where a Footman would be scarce able to pass.  
The King of Persia has no Forces by Sea, 
No Forces by Sea.  and he only reserves to himself a Sovereignty over the Gulf of Ormus, the Arabian and Caspian Seas. His Subjects don't love Navigation; for they have it in so great abhorrence, that they call those Nacodas, that is, Atheists, who expose their Lives upon so inconstant in Element. This no doubt extremely pleases the Armenians, who have all the Commerce by Sea of this Kingdom.  
'Tis a great Advantage to a Sovereign to have so numerous an Army at his command, but much greater to have it in the power of his Treasury to augment it as far as he pleases. His Treasure which his Father left him has been very much increased since his coming to the Crown; for I believe above Twenty Years, there has never a Day passed but there has come into his Exchequer 50000 Livres. 
Present Treasury augmented  This is enough (without doubt) to govern his Kingdom quietly, and to augment it, if he pleases, by new Conquests. And nothing, that I know of, hinders him to put 'em in Execution but his singular Goodness: For his Power is absolute over his Subjects, who are all almost Slaves; his Ministers are Skilful and Active, his Counsellors great Politicians, and well advised; and his Soldiers valiant.  
I believe there is not in all the World a more absolute Despotic Government than that of Persia: 
Autho ity of the King of Persia.  For the King is so entirely such, that he need never Register his Commands to have 'em executed, but disposes of the Lives and Estates of his Subjects without ever acquainting his Privy-Council. I'll give you one Example in the Person of Abdel Kassamkan, Governor of the City of Hamadan, Metropolis of a Province in the Kingdom of Media. This Lord having obtained this Government by his Merit, and of which he had given sufficient proofs in the charge of Divan Begui, which he had executed Nine Years, incurred the King's displeasure, upon a false Accusation of an Arabian Merchant, employed by his Enemies to that purpose. The King immediately dispatched an Ysaoul or Messenger to command him to Court. This Fellow coming to the governor's Palace whilst he was doing Justice, without any Ceremony, immediately crowded into the Chamber of Audience, and insolently marched up to the Khan's Seat, when forbidding him to stir, he arrogantly acquainted him that he had displeased the King. The Can, who had all his Officers about him, and more than Four Hundred Soldiers in an adjoining Court, replied only, I am the King's Slave; I reverence his Orders: Put in execution what you are commanded. When at the same time taking his Girdle from his Waste, he presented it to the Messenger; who snatching it from him, instantly bound his Hands behind his Back. Then the Can throwing his Turban upon the Ground, offered him also his Head: But the Messenger told him, that his Orders extended only to the seizing of his Person and Goods. Which Order having given to the Vizier, or King's Lieutenant to read, he immediately entered his Haram, seized upon whatever he found, and drove out his Women after a very shameful manner. thus his House being pillaged, and all his Goods confiscated, he was led bound to Court, after the rudest and most ignominious manner imaginable. He remained there Nine Years as a private Person, without either Equipage or Retinue, and without ever daring to appear before his Prince. But at length Fortune began to change in his favour, 
He is cleared by the Ruin of his Enemy.  and the Constable, who was the cause of his Misfortune, fell himself into a deeper Disgrace, whose tragical Circumstances are but too remarkable not to relate.  
This Constable's name was Sarou Can, 
Tragical end of the Constable.  who over and above the charge of this Office, had also the superintendency of Money, and of the Governments of the Provinces of Hamadan, Cazran, 
First Accusation.  and Sambran. The first blow that made him stagger was given by the Can of Kermoncha, Son of the last Etmadaulet, who complained to the King, that the Lieutenant of the Constable at Hamadan sacrificed to the particular Prejudice his Master always had towards his Father, the Lives and justest Interests of all the Lords of his Race, who were very numerous in that Province: And the better to support his Accusation, he produced the Proceed of the Massacre of the principal of his Family, word for word. The Constable presently began to justify himself in denying the Fact; but the King having referred the Examination of the Matter to the Great Master of his Household, told the Constable, That if he were convicted, His and his Lieutenant's Head alone should not suffice to revenge so much Innocent Blood.  
The Second Blow was upon account of the Money he had Superintendance over; 
Second Accusation.  for he was accused of great Misdemeanours in that Office, and of having put the whole Kingdom into disorder. The King for this began to reprehend him with a great deal of heat: Whereupon he had the Impudence to retort, and tell his Majesty, He knew not what sort of King he was, to believe so easily the Malice and Calumnies of his Enemies. This so nettled our Monarch, that the Death of this Lord had undoubtedly ensued his Displeasure, had not the Etmadaulet fell on his Knees, and immediately begged his Life.  
Lastly, 
Occasion of his Ruin.  The sudden return of Abdulla Sultan, Son to the Can of Merva, from the Country of the Usbeg Tartars, where he was Prisoner, was the unavoidable occasion of the final ruin of this Constable. This Sultan, who has been always acknowledged to be one of the most valiant Captains in all Persia, having received Orders Three Years before to go to defend the Castle of Mourg-ab against the Usbegs, who were come to besiege it, parted from Hispahan with 300 Horse, and the King's Orders to the Governor of Herat, to equip him with as many other Troops as he should have occasion for in this Expedition. But scarce was he got to Mourg-ab, but he was invested with Twelve Thousand Usbegs: Whereupon he immediately dispatched a Courier to the Governor of Herat, to send him instant Supplies. But this Governor, who was a sworn Enemy of the Can of Merva's, being glad of this occasion of ruining the Sultan his Son, received these Couriers without giving them any Answer. 
Governor of Herat 's Treachery.  He was also so treacherous as to write to the Commander of the Usbeg Army, to proceed without fear, and to give no Quarter to the Sultan. He also dispatched another Courier to the Prince of the Usbegs, Balk and Bocara, to exhort him to profit himself now that the King was as it were in a Lethargy, and that he never would have again the like opportunity of regaining the Province of Corassan. And moreover that he might be sure of the Constable, and of him, for that they were both his sworn Friends, and he thought they might be allowed Authority enough between 'em to hinder any Succours being sent to Abdulla Sultan.  
The Sultan receiving neither Answer nor Assistance from the Governor of Herat, made all possible haste to Court, 
Vacant two Years.  where the death of the Etmadaulet, and the long vacancy of his Office, obliging him to put his Business into the Constable's Hands, who had always intelligence with the Governor of Herat, and who had the same inclinations for his Ruin, he received no more satisfaction at Court than what he had done before from the Governor. The Constable also being unwilling to yield in Treachery to the Governor, writ to his Son the Can of Sambran, to prevent any of his Troops going to the assistance of Abdulla Sultan; and also commanded him to send a Letter to the Prince of the Usbegs, written by him, to the same effect as that of the Governors. The Sultan finding his stay vain, and being unwilling to disoblige his Prince with Delays, which might seem the effect of Cowardice rather than Necessity, returned to his Charge without so much as seeing the King.  
In the mean time, 
A famous Siege.  the Usbegs pressed on vigorously the Siege of Mourg-ab, and Abdulla Sultan defended himself with no less Courage than he was attacked; for having lost all hopes of Relief, he was resolved to die as bravely as he could: He armed as many of the Inhabitants as were able, with whom he made several successful Sallies. But this Advantage over the Usbegs did not procure him any long Quiet; for they having received a Reinforcement of Eight thousand Men, pushed the Siege on with greater Vigour than before. Whereupon Abdulla not knowing of their Recruits, attempted a second Sally; where being overpowered with Numbers, he was forced to retreat with the total loss of the City, and shut himself up in the Castle: 
The Revolt of the Besieged against the Sultan.  But scarce was he entered there, when the Garrison and Inhabitants being tired with so long a Siege, and not seeing any Succours come to their assistance, immediately revolted against him, and admitted the Enemy. Thus Abdulla Sultan seeing all Hopes lost, harkened to no Motives but those of extreme Jealousy, which the Persians have all of their Wives, 
His strange Resolutions.  and by which he thought to save his from Infamy: He therefore began to represent to her, that the Castle was irrecoverably lost, and that she was in danger of being dishonoured by the mortal Enemies both of her Nation and Religion. 
His Wife stabs herself. His Sister also. And he himself his Son.  Whereupon she snatched the Poniard he wore by his side, and buried it in her Bosom. The Sultan's Sister followed her barbarous Example; but his only Son, who was yet too young for such an Action, had his Father's inhuman Help to dispatch him; for snatching the Poniard all reeking with Blood out of his Sister's Breast, he plunged it into this innocent Youth's Heart, choosing rather by a false Idea of Honour to murder his own Son, than to suffer him to be led a Captive with equal danger, by the Enemies of his Prince and Religion.  
Thus having seen the total Extinction and tragical End of his Family, there was nothing more remained but that he should think of dying himself: Whereupon rushing with fury into the thickest of his Enemies, he made no small havoc of 'em with his Scymiter; but tho' he exposed himself to so many, yet he did not meet with that Death his Despair sought after; for overpowered with their Force, he at length dropped in his own Blood, where his Enemies taking him up, 
He is made Captive.  they immediately dressed and bound up his Wounds, and then led him Captive.  
The Rigours of this Slavery did not wholly appease the Hatred of his Enemies in Persia; for the Constable, who had then altogether the King's Ear, employed the Misfortunes of the Son, for the Ruin of the Father; and to that purpose gave so sudden and subtle a Turn to the taking of Mourg-ab, that the King laid all the fault of this ill success upon the Father of Abdulla Sultan, whom he immediately deprived of his Governments of Merva and Marouchak. 
The Constable's Malice.  Moreover, the Constable had so incensed the King against him, that he would never be persuaded to admit him to any Defence of Himself, or Justification of his Son.  
Nevertheless, Abdulla Sultan was not without some Consolation in his Captivity; for Sepan Kouli Prince of the Usbegs, having no ordinary sense of his Valour, used him well, and endeavoured many times in vain to engage him to his Service; but promising him his Liberty, if he could end that War successfully, which he then had with the Kalmouch Tartars, 
He commands the Enemy's Army.  he at length prevailed upon him to accept the Command of his Army; which he knew so well how to manage, that he quickly recovered all the Slaves and Country that they had taken from this Prince; 
He conquers and obiains his Liberty.  wherewithal the Usbeg Monarch was so well satisfied, that he kept his Word, and gave him his Freedom. And to convince him the better of his Respect, he delivered into his hands the Constable and Governor of Herat's Letters, which had been the only cause of the loss of Mourg-ab, the Massacre of his Family, and his own Captivity.  
Thus being prepared for Revenge, he posted immediately to Court, where he understood his Father had fallen also under his Enemies Ill-will; 
His return into Persia.  he arrived the 4th. of August, 1691. where presenting himself before the King, he was surprised to see him alive: He received him very favourably, and the Audience lasted from Noon till Night. He spent all that time to unriddle to the King the Treason and Intrigues of the Constable and the Governor of Herat, with the Tartarian Prince. 
Discovers the Intrigue   
This Constable was a Man of all the World that knew best how to manage 
Condition of the Constable at Court.  his Tongue; the King loved him so extremely well, that he passed by those things in him, that would have been capital Crimes in others: He was so well settled in his Prince's Favour, that he easily parryed all the Thrusts were offered at him, upon the account of the Money-Misdemeanour, and his Cruelty against those of the Family of the late Etmadaulet; and moreover, upon this unexpected arrival of the Sultan, he was greater in favour than ever.  
'Tis true, 
His Character.  he had all the necessary Charms required in a Courtier, to make himself beloved by his Prince; His Air was Noble, and Manners seemingly obliging; his Shape tall, and well-proportioned; in short, he was the finest Lord of all the Court. 
His Wit.  But the Beauties of his Wit far excelled those of his Body; his Discourse was always engaging, eloquent, insinuating, and genteel; and he could write in Verse or Prose as polite as any body. He knew how to manage his Talents so well, that he was looked upon to be the most prudent, discreet Lord of all the Court. But nevertheless the King made him sometimes drink, to hear him censure and rally the rest of the Courtiers; and it was then that he could say or do any thing; yet ne'er a one of 'em all was in a Condition high enough to revenge himself. He was at this pitch of Favour, when the Sultan came to Court; yet however he was suddenly forced to yield to a strange Turn of Affairs: 
His Enemies.  His secret Enemies that he had at Court, were for the most part the Eunuches, whom he had not the discretion to spare in his Railleries', insomuch that they were not only contented to support his Accusations against him, but took also occasion to discover to the King another Intrigue of his, which alone was sufficient to ruin him.  
Mariam Kanum, the King's Aunt, remaining a Widow some time after the Sadre her Husband's death, she at last fell in love with the Constable, who it seems had not Prudence enough to prevent the Miseries that Intrigues with Princesses of the Blood bring a Man into; for he yielded to her Passion, and they some time deceived the Vigilance of the Eunuches about her: But the Jealousy of his Wife's increasing by his frequent absence, they at last discovered the whole Plot, and gave immediate notice to the Eunuches; who not daring to discover it to the King, because of the Constable's being so great a Favourite, they were now resolved not to lose so plausible an occasion, but declared the whole matter.  
The King, 
The King's Cunning.  who has always been reputed very cunning, was resolved to retain his Resentments, till he had heard from the Princess' own Mouth, whether she had any love for the Constable; and to that purpose caused her immediately to be called into his Apartment; where after a great deal of Discourse, he at last acquainted her with the great Respect and Esteem he had for her, and therefore was resolved speedily to remarry her: Whereupon he began to propose to her many of his Favourites; but she showed for 'em all an equal Dislike, till at last coming to the Constable, he told her, he should have proposed him before, but that he thought he was too much in years for her Embraces: Whereupon she not being able to conceal her Love, immediately told the King, that his Age was best suitable with hers; and moreover began to run on in such a long harangue in his Commendations, that the King had no more reason to doubt of the truth of what had been told him. Wherefore dismissing her, he made her believe he would speedily bestow her upon the Constable; and so bid her retire, whilst he disposed of all things for the Nuptials. She being infinitely surprised and pleased, kissed his Feet, and so departed.  
So saucy an Attempt upon the Royal Blood, and the Treason discovered by the Sultan, were more than was necessary to ruin the Constable: But nevertheless, the King calling in his Eunuches again, they did not cease to augment the Disturbance of his Mind, by telling him, That the Intrigues the Constable had with his Aunt, might in time amount to dethroning him: And, That they thought they had reason to believe he designed to place the Crown on his Majesty's eldest Son's Head, who was Two and twenty Years old. I know no more of the Particulars of this Conspiracy, but that the young Prince was not suffered to live to succeed his Father.  
The King being extremely incensed with these Relations, dispatched away Three Couriers immediately to Herat, with express Orders to bring him the Head of the Governor; but Death had prevented their Design, for he died three Days before. Next the King commanded the Constable's Son to be arrested at Sembran, and the Lieutenants of Kazran and Hamadan. All these Orders were secretly executed by the Eunuches, without either the knowledge of the Etmadaulet of Council. And all the Lords were extremely surprised, when they received Orders at midnight to come to the Palace.  
The Etmadaulet, the Constable, the Divan Begui, and the Superintendant of the Slaves, appeared the first before the King, being the Four Principal Officers of the Crown, when the King, not so much as affording one favourable Look to the Constable, gave him presently a surprising Prospect of his Misfortunes, which was augmented the more, when he saw the Guards reinforced with Two hundred Eunuches in Arms about the King's Person. Nevertheless, he endeavoured to conceal his Concern, and took his ordinary Place next to the Etmadaulet, to whom the King had given Wine, and to two other Lords; but took no notice of the Constable; which the Superintendant of the Slaves (being the King's great Favourite) observing, expressed the Effects of Wonder in his Looks, and which gave the King occasion to direct his Discourse to him in these Words: You seem surprised (says he) that I take no greater notice of this Traitor; but that you may know I can do all things in due time, I command you instantly to rise, and to go cut off his Head. This Lord being frighted with so strange a Command, immediately cast himself at the King's Feet; but instead of obtaining Mercy for his Friend, he got only the Privilege of being a Companion in his Condemnation: For the King being nettled with his Disobedience, rigorously commanded the Divan Begui to out off both their Heads. But the Etmadaulet a little intercepting, fell on his Knees, and with his ordinary Eloquence having represented to his Majesty, That the Constable might well be thought criminal, in being the first occasion of displeasing so merciful a Prince: But for the Superintendant of the Slaves, he took only an innocent Liberty of interceding for his Friend, without acting any thing contrary to the Respect that was due to his Commands; for that all his Predecessors had confirmed that Law, which forbidden any one to execute such Orders as this, till they had been reiterated thrice; and that knowing of what importance it was to oppose sometimes an humble Intercession to their Anger, they have always allowed of soliciting their Clemency in favour of the Accused. Very well then (says the King) I pardon the Superintendant of the Slaves: But you, Divan Begui, I command you thrice go execute my Orders; go instantly and strike off that Traytors' Head. Whereupon the Divan Begui, though very unwillingly, was forced to go and seize the Constable, and to degrade him, by snatching off his Turban, and throwing it on the ground, when dragging him out of the Hall, he took off his Girdle, and bound his Hands behind him: The Constable all the while wishing Prosperity and long Life to the King, without daring to murmur any Complaints against his Usage; and to show his entire Submission to his Master's Orders, he often kissed the Divan Begui's Robe, and conjured him to entreat his Majesty, that he would be pleased to pay his Debts, and not to extend his Wrath to the reft of his Family, they being altogether innocent, and he only guilty. Then he desired the Alcoran to pray in, and to know whether his last Hour were yet come, hoping always the King's Anger would mitigate. But the Divan Begui, fearing by delay to incense the King farther against himself, fixed the last Minute of his Life, by discharging a Stroke into his Neck, which through Grief to see his Friend in that Condition, was not strong enough to do his Business; wherefore the Constable entreating by their ancient Friendship to dispatch him, the Divan Begui not being farther able himself, caused his Gentleman to come up, who with three Blows of a Scymetar, severed his Head from his Body. Which done, it was immediately carried to the King; who looking upon it with a stern Countenance, cried, Very well, Traitor: Am I now asleep? Am I now in a Lethargy, as you sent word to my Enemies? No, no; you find I am not. Then ordering the Head to be taken from him, he turned himself to the Lords of his Court, and told 'em, That that Head was but the First of Four that should fall. Which surprising Speech made every one tremble and look pale for fear it should be his own.  
The Wedding that the King promised to the Princess his Aunt, was by these means changed into a bloody and frightful Tragedy; for he immediately ordered an Eunuch to carry her the Constable's Head; and moreover to acquaint her from him, that it belonged to the Husband he had made choice of for her, and that it was certain she had yet made no attempt against his Person. Nevertheless he should not be contented by punishing her only with Griefs to see her Lover's Head in a Platter, he would also have here's for reparation.  
Whilst these Executions were doing in the Palace, the Great Master of the Household, and Governor of Shiras were sealing of the Constable's House. The King terminated these tragical Actions by giving the Government of Hamadan to Abdelksum-Kan, who had been dispossessed thereof Eight Years before by the Wiles of the Constable: But the King, tho' he restored him his Government, yet kept his Goods, which he had confiscated and united to his Demesns. This so absolute Authority that makes the King of Persia Unaccountable, at the same time renders his Subjects Miserable.  
Chiek Sephi, restorer of the Monarchy of Persia, and who raised its Power to that height we see it in at present, was, without doubt, an excellent Politician. 
Original of the King's Despotic Power.  He knew how to make use of the Advantages he had by being descended from Mahomet, and whose Religion the greatest part of the Medians came in Crowds to embrace. He had immediately a Reputation of being a Saint of that Law, his Life being very regular and retired. Upon which occasion he had leisure to invent a great many Improbable Revelations; but which, nevertheless, he put off to the People for Oracles. In short, he knew so well how to manage their weakness with his Hypocrisy, 
He is Head of his Religion.  that he made 'em acknowledge his Son Cha Ishmael for the Sovereign and Supreme Head of their Religion. Insomuch that the succeeding Kings have retained this Power and Advantage. For the People ignorantly believe, 
His Subjects believe him Infallible.  That being descended from Mahomet, they are always faultless in their Manners, and infallible in their Decisions. In a manner that the Emperor of Persia holds in his Hands, both the Reins of Spiritual and Temporal Authority, which are the Two only Foundations that can support an Arbitrary Power.  
The Persians are so prepossessed and bigoted with the Infallibility of their Prince, that they receive his Commands and Ordinances as Oracles descended from Heaven. 
Their respect to his Commands.  And however innocent a Person in disgrace is, yet they look upon him as a Traitor and a Villain: Being of Opinion, That to incur the displeasure of their Prince is one of the most enormous of Crimes. 'Tis therefore they always treat 'em like Cain, with the terms of Traitor, Ingrate, and unworthy to see the Light, it being not possible to enter into their Heads, That the King can ever condemn any Body without just Cause.  
This spiritual Power is to be remarked in all the Addresses and Discourses they have to and with him: As Kourban Olympia (which is) May I be sacrificed for you. Din Imanum Padicha, My King, my Saint, my Law! Bachanha Dunim, May I turn about your Head.  
This way of expressing themselves, May I turn about your Head, is not of modern Invention, but was in use with the ancient Persian Kings, and it is practised now in so particular and frequent a manner, that it cannot well be passed by. For when the King bestows any charge, he to whom it is given takes his Instalment by turning thrice about his Person, and saying, May I turn about your Head; and afterwards by falling on his Knees, and kissing his Majesty's Feet. He protests by this Ceremony, That he is ready to expose his Life for the safety of his Masters, and acknowledges withal, that his and his Family's dependence is altogether upon his Pleasure; and 'tis therefore they call their King Veli Nahmet, that is, The Master and Distributer of Favours.  
All things are well ordered in the King's Privy-Council: 
The King's Council.  His Counsellors of Religion, the Sword, and the Gown, are of an equal number; all chosen Men, both of Wit and Experience. They have a deep Penetration, and a great deal of Vivacity. They conceive things easily, and always give every Affair as much Attention as it deserves. They deliberate maturely; and are never very hasty to decide. 
Their Qualities.  They have this Maxim amongst 'em, That Time does more than an Army: And, That To know how to Temporize is to be able to Conquer, without running any risk.   

The Hollanders in 1686 were very sensible of the Advantage the Persians drew from this Maxim. 
Their Cunning.  For having several times complained that they furnished 'em with bad Silk out of the King's Magazine, and whence they were obliged to take 300 Charges every Year, not being able to obtain the Justice they desired, they at length sent Four Ships into the Persian Gulf, who cannonaded Bandar-Abassi, and possessed themselves of the Isle of Quixme, near Ormus. The Persians, who had no power to oppose 'em by Sea, were forced to give 'em good Words, and persuaded 'em to send an Agent to Court, to whom they would not fail to give satisfaction. Upon which the Hollanders dispatched away immediately Van Hevule for that purpose, who came thither with a great Retinue; but who was suffered to stay Three Years without ever being asked the occasion of his coming. At length the Dutch man, weary with presenting so many Petitions, and receiving no Answers determined to deliver up the Island which they had been at so prodigious an Expense to keep, and without reckoning the farther Charges he was at to obtain leave to be gone. Which when he had procured, he was dismissed with this Reprimand, That it did not suit with the Quality of Merchants to demand Justice of a King by Cannonading.  
Also nothing has been more judicious than those Answers they gave to the Envoys from Germany, Poland, 
Judicious Answers.  and Muscovy, when they came to propose to 'em to enter into a League with their Masters against the Grand Signior.  
The Arch Bishop D'Abaranel, a Germane, who brought a Letter from the Emperor to the King of Persia, very earnestly solicited this Prince to enter into a League with his Master, and represented to him many Advantages he might obtain by it. To which the Etmadaulet answered, That the King ought not to show greater haste for this League than the Emperor and his Allies had discovered Inclinations for that which his Master proposed to 'em by his Ambassadors at his coming to the Crown: And as for the hopes of Advantages by this League, the King knew none more prevailing than to keep his Word given to the Grand Signior, and to live in Peace with him. The Archbishop Replied, That the Turks had but too often broke their Words with the King of Persia, and that they never made so many Scruples to violate the Faith of Treaties. To which he was answered, That it did not consist with the glory of the King of Persia to be worse than his Word: And that the Grand Signior might be as false as he pleased, for he should take no care to imitate him.  
The Polish Ambassador represented, That there was a very favourable Opportunity for the King of Persia to recover from the Turks the Cities of Balsora, Bagdat, and Erzerom. But he was answered, That those places were not more important to the Persians than Caminiec was to the Poles; and that when they could take one, they would take the other.  
The Envoy of Muscovy showed how great a Confusion the Grand Signior was in, and how easy a matter it was to Ruin him: Let him be humbled a God's Name, says the Etmadaulet, but let him not be ruined: He is a potent Neighbour ('tis true) and one that often incommodes us, but we should be less able to endure a Prince of another Religion. And, moreover, it is not for our Interest that he should be too much weakened, because his Kingdom serves for a Barricado to defend us on the Christians side.  
And upon their last Importunities, at their Audience of Leave, the Etmadaulet told 'em, That it was dangerous to open too large an Hole in an Hive, for fear of being exposed to the Bees Stings. Giving 'em to understand that Persia was at quiet whilst the Grand Signior, his most formidable Enemy, was busied in resisting the Christians. But if they should join with them in League against him, the Usbeg Tartars, and the Mogul would pour in in Shoals to defend him, being of the same Sect: Who tho' their Forces may be as weak as Bees, in respect of those of Persia, yet their great Numbers would not fail to plague 'em continually, without their ever being able to be delivered by the Christians, by reason of their great distance.  
Secrets are kept so nicely in the Council, 
Secrets nicely observed.  that it has been observed, a Father has not discovered to his Son the Measures he knew were taken against his Life. The Condemnation of Persons out of favour is not known before their Heads are seen brought in a Charger to the King's Table. All the Heads that have been cut off in one Year are presented to the King the first day of the ensuing; a sad spectacle this, and one would think very little suiting with the solemn Joy of a Feast!  
Whatever discussions are made of Affairs of State in this Council, 
Authority of the Eunuches.  yet they are never decided there. They treat only of Means, and the Application is reserved to the Privy-Council, which is composed of the principal Eunuches. In this Council are determined the most important Affairs of State. The chief Minister, and the other Lords know nothing of what is transacted there. These Eunuches are Men of Wit, and the King always relies upon their fidelity.  
The Governor of the Princes is an Eunuch: 
They enjoy the Chief Offices.  Their Tutors are Eunuches: The Affairs of the Kingdom are in the hands of an Eunuch; and 'tis an Eunuch alone that chooses which of the King's Sons shall succeed him after his death, and who gives him notice accordingly, and immediately places him upon the Throne. In fine, they are all Eunuches who have the management of any thing in the King's House.  
The Royal Treasure is confided in an Eunuch, as well as the Royal Wardrobe, with all other Rareties which are presented to the King: And they have this reason for their Trust, That these Eunuches being bought Children out of the Indies, and who know neither Country, Father or Mother, nor have any Families to raise, they will be the likelier to be more Faithful and Honest: Besides, these gainful Offices are bestowed upon them because the King is their Heir, and whatever they heap up is sure to come again into his Treasury. The King does nothing in the Council of his Revenue, without the knowledge of this Eunuch, who is the keeper of it.  
The Etmadaulet and the King's Secretary gives him every Month an account of the Charges and Royal 
Who takes the Accounts,  Bounties within the Kingdom. Also of all other Sums they have out of the Treasury. The Nazir, likewise, or Great Master of the Household passes his Accounts with him, and which are allowed or controlled at his Pleasure.  
The Kingdom of Persia is so very large, 
A good Pulicy.  that the most distant Khans might very well disturb the State, if they were allowed to be altogether Masters of their Soldiers: But this probable disorder has been prevented by placing in every Province a Vizier, or Overseer, which does the same thing in Persia as the Intendant in France, except that they are not allowed to pronounce Justice as they do, but are only Assistants to the Khans, who are always the proper Judges in their own Provinces. These Viziers raise the Soldiers Pay upon the Demesns, that the Khans might not have the power to engage 'em to a Revolt. They have also care that the Peasants, to avoid the hard Usages of the Khans, and other Officers, do not forsake their Labour. The Kalentar, or Provost of the Merchants, has also authority to prevent the abusing of Merchants, and other Tradesmen. And the Deputies of the Sadre, Chiek Alislam, and the Kazi, are as so many Spies to observe the Proceed of the Can, and who can scarce do any thing without their Privity. These are good Orders, but ill observed; for if the Can have but cunning enough to manage the People, he may do what he pleases, without any Check or Restraint.  
Tho' the People have the justest cause imaginable, 
Petitions, when presented.  yet they find it often very difficult to make their Complaints, for they can never present any Petition to the King but when he goes on Horseback, and then the Khans have always so much Interest at Court as to prevent their Approaching him. Sometimes they make the Great ginger their Friend, who pretends to consult the Stars, and that it is not a lucky Hour for his Majesty to receive Petitions in. 
How prevented.  And sometimes the Great Marshal, who goes just before the King, and commands his Servants to keep the Suppliants off with tough Cudgels. Morever, the King always does the honour of Discoursing with him upon the way, to some one of his Ministers, who if he be engaged, will discourse of quite another thing than what is exposed in the Petition. And, in a Word, there is nothing easier than to corrupt the King's Footmen, who always run to receive the Petitions, and who can very well suppress some of them by the way.  
Nevertheless, 
Hazara to oppress his Subjects.  it is no common hazard to oppress any of this King's Subjects, for he has so great a love for them, that he severely punishes those Governors that do but offend 'em; but yet he is not always rightly informed of their conduct. The Lords of his Council are all provided of some Government; whose Lieutenants are also subject to the same hazards with their Governors, and therefore these employ their Interests as strenuously for them as themselves, for fear their Extortions being discovered, might prove a prejudice to their Grandeur, and great Expenses at Court, which are altogether supplied by these means: So that providing there be no falling out between the Governors, their Oppressions and Injustice can never be known.  
A difference arising between the Chief Minister and the Constable in 1685, was the cause of a Brother of the latter's ruin: For the Constable, who owed his own Rise to this Minister, insinuated himself so much farther into his Favour, that he obtained the Government of Sembran for his Brother Mahmed Reza Can. But this new Governor, who might have been one of the greatest Men in Persia, had he had so much Goodness and Honesty as Wit, began to exercise so many Inhumanities' and Oppressions in that Province, that the People came to Court in Crowds for redress. They carried their Accusations first to the Chief Minister, who sending for the Constable, acquainted him with the many Complaints were made against his Brother, and desired him to use means to prevent the like for the future, for fear of the ill Consequences that would certainly ensue, if they should come to the King's Ear. So great a kindness as this from a Person that had a power of distributing Justice himself, one would have thought might have prevailed upon this Constable, but the favour he imagined he was in with the King, over balanced all other Considerations, and therefore blinded with Ambition, he gave him such an Answer as was the utter ruin of his Brother, and in a great measure of himself. For he told this Minister, That it was not so great a wonder if his Brother, who was a young Man had ruined a Province, when he that was so consummated a Politician had done the like for all Persia. This Constable forgot all the while he owed his Preferment to this Man, and who had as great a power to suppress his Pride, as he had had to advance it. In short, the Etmadaulet informed the King of all, and this Governor of Sembran was immediately degraded, and his Estate confiscated to the People's use, to make 'em amends for their loss. He was forthwith sent to Hispahan, and there laid in Irons: He also received so many blows on the Feet as made his Nails jump off from 'em; and he never had escaped a shameful death, if the Constable, who was also out of favour upon this occasion, had not found out some means to appease the angry Etmadaulet, and moreover disbursed Twenty Thousand Crowns to make the People full satisfaction. He saved his Brother's Head by these means, but he was never able to re-establish him in any Employ, or the King's favour, who would never so much as look upon him ever afterwards.  
The People may also present Petitions against the Khans by way of the Etmadaulet, or Divan-Begui; 
Petitions presented, how.  but these ways are full as chargeable, and often of as great difficulty as the former. For if the Khans, Complained against, are Friends either to one or other of these great Lords; or if they be Persons of a better Reputation than ordinary, they will be sure to have these Petitions secretly sent 'em. And, if not so, the Suppliant must enter into a Recognizance to the King, conformable to the importance of the matter, to be instantly paid, if he has falsely accused the Can. The Etmadaulet, and Divan-Begui, affix their Seals to this Recognizance; and than it must be entered in Five several Registers, where there are great Duties to be paid. After that the Suppliant carries it to the Divan-Begui, who grants out a Commission to some Lord of that Province to examine into the Affair, and then he allows the Suppliant a Messenger of the Palace to do Execution, and levy the Recognizance. Afterwards he carries it to the Chancery, where the Keeper of the Seals sends him into the Haram, to get the King's Seal applied. Then the Suppliant departs with his Messenger, whose Charges he is obliged to defray till he has made good what he pretended. 'Tis easy to guests after this with what Impunity the Khan's are suffered to Tyrannize over the People when they are placed so far from a Remedy.  
The Chamber of great Days will redress many other Grievances which are crept into the Government, 
The Chamber of great Days.  as well those in respect of the Soldiers as those which concern Trade. Those Soldiers are ill paid, which are assigned their Money upon the Villages and Lands which the King has confiscated; for the Viziers, who have the management of it, make 'em run sometimes 300 Leagues after it, and then they know how to bubble 'em so well, that 'tis much if they can but get two thirds. The Khan's are obliged to maintain such a number of Soldiers; but if the Vizier and they can agree, they'll get the Profits of half to themselves. And this they do without any fear, as they are at a greater distance from Court.  
They are not also more just in observing the Treaties and Privileges the King grants Merchants, 
The Persians have lost their Credit.  to facilitate their Commerce in his Kingdom; and they have now no more Credit with any Nation, because there is none which they have not abused upon this Article.  
The Hollanders of all Strangers have had the greatest reason to complain of the little regard the Officers and Farmers at the Ports showed to the Articles and Privileges the King granted 'em: 
The Hollanders most reason to complain.  For having made a Treaty with the King about Silks, they obliged themselves to take every Year 300 Charges, and for which they were to pay 1000 Livres upon every Charge more than the Market-price, on condition that they should be excused from paying Customs for Spices which they sold in Persia. Upon this, they thrived very well before the last Wars; but since, their Trade is very much weakened, and now they carry but little Merchandise into Persia. So that the Benefit they have by the Release of Customs, does not equal the Gain the King makes of his Silks; for the Officers of his Court gave 'em so very bad, that they could not put 'em to any other use, than to make Cordage for their Horses at Batavia. Whereupon four Years ago, they sent a famous Embassy to remedy this Disorder; and their Ambassador Van Leenen made the King a great many magnificent Presents, to obtain a more reasonable Price upon his Silks; and at last with much ado he got it lowered Thirty Crowns every Charge. But in all likelihood this was only a politic Promise, that he might not think much of his Presents; for he has been never able to get it in Writing ever since, though he spared no Reward to the Great Ministers; insomuch, as he protested against this Commerce, when he came to Lar, and threatened to bring Ships from Batavia, to ruin the Ports of Persia. But the Persians were not so ill Politicians, but they knew that their Company was not able to do it, because of some French Ships that from time to time appeared in that Sea.  
The Hollanders are not the only People who do not find it worth their while to traffic into Persia; for their Money is become so bad, that no body cares to carry their Goods so far, to receive their Price in Copper. This Corruption of Money, proceeds from their supine neglect to find out the false Coiners; and when they have found any, 
Coiners how punished.  from their contenting themselves with only confiscating their Goods, and so leaving their Hands at liberty to return to the same Trade. More than ten Years a Reformation of this has been laboured at. The King has stamped Pieces of very good Alloy at Ispahan, Erivan, Dadian, Tauris, Ardaville, Hamadan, and Avisa: But scarce have they come out of the Mint, but they have been immediately spirited away to the Indies, notwithstanding the many rigorous Edicts the King has made against it. They got the Can of Bandar Abassi on their side; and so the more Money is coined in Persia, the less is to be seen in the Kingdom. 
How prevented.  They might remedy this Inconvenience, by raising the value of those Pieces that were good; for then the Indians would not be so ready to carry 'em away.  
They have so much abated the Price of our Gold and Silver, 
European Money lowered in value.  that now no Merchant will carry any thither; but our Zekins of Venice, and Crowns of Spain, are transported by way of Balsora to the Indies. So that Persia having no Mines, in a short time there will be no Silver in the Kingdom to coin new Pieces. Also two other Inconveniences arise from this abatement of Money, viz. the interruption of Trade, 
The Inconveniencies thereby.  and the loss of the Customs, that other Nations will benefit by.  
The King does not suffer this so considerable loss by any Cessation of Commerce of Silks; for they are now wrought as much as ever, and Manufactures are established at Ispahan, Cachan, Tauris, and Masched; but these Manufactures, where they work very fine and rich Silks, are made only for the use of the Kingdom; for the Great Mogul, to hinder the utterance of 'em in his Empire, has forbid his Subjects to wear 'em. And the Turks seldom wear any Gold or Silver, as also few others of the Neighbours of Persia. So that these Commodities being not in use elsewhere, must of necessity be confined to that Kingdom.  
The Great Mogul, 
The Great Mogul not their greatest Enemy.  whose State joins on the South and East-side to Persia, is not the most formidable Enemy they have, though he be the most considerable in extent of Dominion and Riches: For the Frontiers are so well guarded on that side by Mountains, and the Castle of Candahar, which is the only Place of Strength in the Kingdom, that he cannot easily annoy 'em. Those that have writ of the Wars of those two Nations, observe these Advantages the Persians have had over the Indians: The Persians are more Warlike, 
How the King despises the Mogul 's Armies.  better disciplined, and much stronger than they. Cha Abbess the Great, always sent but a Third part of Troops against 'em; and 'tis said, that to ridicule their Weakness, he one day gave the Command of his Army to a Concubine, who entirely defeated the Indians, 
Routed by a Woman.  and killed 'em abundance of Men. It was she, that to insult over the Indians after her Victory, gave occasion to this Proverb: Ker kerguiabir dasche. There needs but one Stone to kill forty Crows. Meaning, It was much for a Woman to rout so many Indians, who are black as Crows.  
The King of Persia has a great many Emissaries in the Great Mogul's Court, 
Emissaries in the Mogul 's Court.  who give him constant Advices of all Transactions there. The Great Mogul plays his Part better on that side near Golconda, where the Indians are much more soft and effeminate than those of his own Country; but he has no Troops which are fitting to compare with the Kzel-baches, for Shape, Strength, Address, or Wit.  
The Governors of Kandahar have so often betrayed the King, 
A Precaution to keep the Frontiers secure.  in delivering the Fortress to the Mogul, that there are no more sent, but such as are Faithful, Rich, and Powerful, and who would not have been able to have found greater Advantages in his Court, than they had at home in their own. And besides, they always pitch upon a good Family, that they may retain 'em for Hostages.  
The King always keeps a strong Garrison in the Province of Candahar, for fear of being surprised by the Bullodges and Agwanes, that inhabit the Mountains: These are People that live in Tents, like our First-fathers'. They are very Warlike, and know how to use a Bow admirably well; but they are great Thiefs, and never give any Quarter to the Caravans. They live in Scythia, yet are Subjects of the Great Mogul; but still he is not so much their Master, but that they'll serve them that give 'em most. Persia knows how to manage 'em very well; for it allows 'em, so many Privileges and Advantages, 
Colony of Christians in Scythia.  that if they do not altogether engage 'em to their Service, yet they take away their Inclinations of doing 'em any harm. They make the Sign of the CROSS, and love Christians extremely; but have as great an Aversion for Mahometans. They are of those Armenians of Turcomania, and the Countries about the Caspian Sea, which Tamerlan carried away to plant 'em in Colonies in Scythia. They have forgot their Religion; but for the little that remains in 'em of Christianity, it would be much easier for the Missionaeries to make good Christians of them, than to convert those Schismatic Armenians; so much these last are wedded to their Errors and Superstitions.  
The Intrigues the King of Persia has in the Mogul's Court, 
The Mogul 's Son a Refugee in Persia.  and the favourable Reception he gave to his Fourth Son, Cha Hegber, seven Years since, has made some believe he had a secret Intelligence with that Prince, about the Revolt against his Father.  
'Tis very well known, that Cha Abbas his Father got the Province of Kandahar upon the like occasion. But nevertheless, these Conjectures are not very valid; for the King has not only refused this Prince Assistance, but given sufficient proofs, that he, on the contrary, highly disapproved of his Designs against his Father. Yet it is to be doubted, whether he will make any scruple to assist him against his Brothers after his Father's death, and whether he would not be very glad to divide that Empire, whose daily increase gives him so much Jealousy.  
Cha Hegber is Son of a Recheboude; 
His Rebellion against his Father.  those of his Nation, who are the best Soldiers the Mogul has, being revolted against him, engaged this Prince to seize upon the Government, for fear his elder Brothers should do it before him, after their Father's death. Therefore putting himself at their Head, he advanced towards the Capital City, where he might very well have surprised his Father, who had no Forces about him, had not the wary Monarch opposed his Designs after this manner: He counterfeited his Son's Hand and Seal, and dispatched away a faithful Servant immediately into the midst of his Son's Army; where pretending he was coming from his Son towards him, he was immediately stopped by the Recheboudes, who surprising him, found the Letter in these Words:  
Dear Honoured SIR;  
DO not believe me capable of daring to make any Attempt against your Person or Kingdom; the Recheboudes, who have given you so much Disturbance in their Rebellion, have at length found in me a General, who know my Duty so far as to submit 'em to your Pleasure: I have therefore brought 'em to your Capital City, to deal with according to your Discretion. But be sure to have your Guards ready, to seize upon the Chief Ringleaders; and be humbly assured I shall be one of the first who shall endeavour to deliver 'em to Justice; and you shall be fully satisfied of my Fidelity, by my Diligence, to punish the rest.  
Your Dutiful CHAM HEGBER.  
When the Recheboudes had read this Letter, they immediately resolved to disengage themselves from Cha Hegber; and all the Protestations he was able to use, were not sufficient to appease 'em. The greatest part of 'em left him, and the others would not advance a step farther, insomuch as the Mogul had time to raise Men, with which he gave a total Overthrow to his Son, and forced him to save his Life. 'Twas then he fled into Persia, where the King entertained him with a most magnificent and numerous Court; for many Great Lords followed him in this Disgrace, and do now wait for some favourable Revolution when they may enter into India. They impatiently expect the King's Death, who is at present said to be above an Hundred years old.  
The Persians have more reason to fear the Usbeg Tartars for Enemies; 
Usbeg Tartars how troublesome to Persia.  for tho' they be worse Disciplined, yet the unexpected courses they take in unproper seasons, are so much the more grievous to the Persians, as they cannot possibly be prevented; and when they have ravaged a Country, they cannot be pursued. They are not to be stopped by the vast and burning Deserts, that separate them from the Province of Kandahar. They make these Erterprises in the very hottest part of the Summer, and trouble themselves but little with carrying Provisions, their natural love of Flesh inclining 'em to eat any thing; 
Their natural Barbarity.  nay so much as their Baggage-Horses, after they have spent all the Hay and Oats they carried for the sustenance of those for their Saddle. They always eat their Flesh raw; and when they are adry, they prick their Horse's Necks and suck out the Blood, which serves 'em instead of Drink. They have a sort of little Pads, which are as indefatigable as they are fleet. The Persians were never made to live after this manner, and therefore they suffer the more by their Incursions.  
These Usbegs do not content themselves with only Ravaging; they have at present a numerous Army on foot, which has so weakened the Persian Troops with their frequent Skirmishes and Surprises for near these six Years that this War has been begun, that 'tis to be feared they may at last take the City of Masched, and recover the Province of Corrassan, which Cha Abbas the Great took from them. 'Tis not to be doubted but that the Mogul will be ready to encourage 'em, and to furnish 'em with requisite supports. And this Suspicion is not without a reasonable ground; for 'tis certain, that the Usbegs did not begin this Wat before the King of Persia had received this Prince's Son into his protection.  
Masched is a City very Rich, 
City of Masched the place of the Persian Pilgrimage.  because 'tis the place whither the Persians make their Pilgrimage. Cha Abbess having a mind to prevent his Subjects carrying Money out of his Kingdom to that of the Ottoman's, dissuaded 'em from their Pilgrimage to Mecca, and inspired 'em with great Devotion for Iman Reza, one of the Twelve Saints of Persia, who has his Sepulchre at Masched. He has made this Tomb Famous by a great many false Miracles he caused to be practised there; for placing People there on purpose, who should counterfeit themselves Blind, they suddenly received their Sight at this Sepulchre, and immediately cried out, A Miracle! He procured so great a Veneration for this Tomb of Iman Reza, that most of the greatest Lords in Persia have desired to be buried in his Mosque, and to which they give great Legacies. From thence arises the great Treasure it has in it, and of which, no doubt, the Vsbegs are more desirous than of the Town itself. They were so near to it about two Years ago, that the King was obliged to send a puissant Army thither, under the Conduct of Roustan Can, his Divan Begui and Favourite. He omitted nothing to divide these Usbegs; insomuch that his good Deeds prevailed upon the Prince D' Organge to be detached from their side.  
The good Intelligence the King of Persia always has with the Kalmouks and Lezguis, 
Good Intelligence with the other Tartars against the Muscovites.  serves for a Bulwark to defend him against the Muscovites on the North: Nevertheless they might very much incommode Persia by Piracies on the Caspian Sea: For the Cossacks, who live under their Obedience, daily increase in strength there; but yet they would not do wisely to make any descent, for their Troops are not fitting to grapple with those of Persia, especially such as live about Mount-Caucasus, for they retain too much of the Courage of the Amazons, from whom they descend, ever to be overcome. The Women also have a great deal of their Valour in them: They are very Tall and very Fair, and do not want for Chastity. Their Men have also a great Mien, and are very strong, but are unreasonably Brutish, and have little or no Neatness.  
The Grand Signior is the most formidable Enemy the Persians have: 
The Persians Politics, in regard of the Grand Signior.  His State confines with Persia, from the Black Sea even to Balsora, which comprehends both the West and the South. The Christian Princes in League against the Grand Signior, not being satisfied with the Answers they received bit their Ambassadors, sent Solomon Skourki, whom I have mentioned before, once more to Solicit the King of Persia with new Arguments; in which they employed all the power of Politics to engage him to advantage himself by the Confusion and Disorder the Grand Signior was in; and moreover they endeavoured to persuade him, that he might now restore his Empire to that glorious condition it was in in the Reign of his Predecessor Ahasuerus, who Governed 27 Provinces, and of which the Grand Signior now enjoys Arabia, Chaldaea, Syria, and the other Countries which are between Tigris and Aethiopia, which confined the Empire of Ahasuerus. But he was answered anew, That the King of Persia would rather choose to lose his Kingdom, than to Conquer another, contrary to Articles of Peace made betwixt him and the Grand Signior.  
The Arabians, who had possessed themselves of Balsora two Years ago, dispatched away Couriers to the Governor of Laurestan, to desire him to send thither a Garrison to take possession of that place for the King his Master; whom the Governor sent away immediately to Court, with other Couriers from him. But the King did not think fit to accept of their Offer, and they had the same Answer with the former.  
The Persians, 
His managing Alliances with his Neighbours  against this Powerful Neighbour, take care to manage their Alliance prudently with the Princes of Turcomania, Curdistan, and Arabia Deserta; all which own no Obedience to the Grand Signior.  
They also carefully keep Correspondence with the Prince of the Arabians of Mascat, to assist 'em against the Portuguese, when they come with Sword in hand to demand their share of the Customs of Congo, Bandarik, and Baharin.  
The King's Politics are admirable in respect of the Georgians, 
His Politics with the Georgians.  who might give him a great deal of disturbance if they were once united against him. But he knows how to keep 'em divided, the better to correspond with his Interest. He prefers so advantageously all their greatest Lords, that they forget both their Country and Religion, to apply themselves wholly to his Service. The greatest Trusts in the Empire, are at present in their hands; and they who have no Preferments, yet have all their Places at Royal Feasts, their Expenses out of the Treasury, and enjoy all other Privileges of the King's Guests and Tablers.  
The care that Chiek-Sephi took to Establish a particular Sect, which was so very different from the other Mahometans, was an admirable Invention to prevent the People from Revolting, through the Solicitations of either the Turks, Tartars, or Indians, who are all their Neighbours; for it has imprinted 'em with such an horror of their belief, that the Persians have a saying, That if you should boil together a Sunni, that is, a Follower of Omar, with Chiai, who is a Follower of Ali, their Substances would never Mix, but keep their Antipathy and Opposition, tho' they were both dissolved. The Sunni's for their part, and above all, the Usbeg Tartars have so great an aversion for the Persians, that a Soldier returning from the Campagne, would be but ill received by his Wife, if he should not bring her some of a Persian's Blood, wherein she might indulge her Joy for his safe return.  
The Persians have no other Codes, 
The manner of administering Justice in Persia.  or Digests, than the Interpretation of the Alcoran, made by the Imans, descended from Mortas Ali. They have three sorts of Tribunals: 1. The Criminal, which they call Ourf: 2. The Civil, called Cheher: And 3. the Legal, which has the name of Divan Ali, that is, The Sovereign Tribunal.  
The Chief Justice of the Courts at Hispahan, 
The sole Chief Justice of the Kingdom.  and all other Superior Courts of the Kingdom, is the Diven Begui. He has a Derogat to execute his Sentences, who also serves as Jailor, and sometimes as Judge, to determine petty Criminal Causes. The Khan's are also Chief in their own Courts in their Provinces, but there always lies an Appeal from them to the Divan Bigui.  
The Divan Bigui has no cognizance of Treason, for that is tried in the inner part of the King's Palace, without any relation had to the Council, as I observed before. But no Criminal whatever he be, is Sentenced without the King's knowledge, who must be fully acquainted with the Sadre's Decision, who always determines the sort of Punishment according to the Laws prescribed by the Imans. They proceed in these Courts much after the same manner with us of Europe, viz. by Proofs, Confronting of Witnesses, and Tortures.  
There are two sorts of Tortures in use in Persia as in Europe; 
Manner of putting to the Torture.  1. Ordinary, and 2. Extraordinary.  
Ordinary by way of Bastinadoes, which are always given in full Assembly; and which cause no ordinary Terror of their Tribunals.  
There are many kinds of Extraordinary, which consist also of Bastinadoes, but after a manner much more Merciless and Sensible. For they slash the bottom of the Heels with Razors, put Salt into their bleeding Wounds, and then make use of the Battoon; which you must needs think is no common Torture. Also they sometimes tear off the Nails from their Feet with Pincers. Sometimes they bind the Criminals to four Stakes by the Hands and Feet, and apply red-hot Irons to the most fleshy parts; and sometimes they quite tear out the Flesh with Pincers. If these poor wretches confess the Crimes of which they are accused, than they desist from Tortures, and proceed to Sentence: Afterwards they deliver the condemned to the Parties concerned, 
The Criminal delivered to the Accuser.  to be disposed of at their pleasure. But if they do not confess, the Accusers must pay the Person Tortured SMart-money, which is allowed 'em according to their Quality.  
'Tis Remarkable, that they do not proceed against Murderers till the Party interested requires it: So that a Child whose Father has been killed, is at liberty to revenge or compound for his Blood, without any Check from the Court of Justice.  
When the Party interested will not Compound, and that he has proved the Murder, the Sadre determines the Punishment, and returns the Criminal to the Parties power to take Blood for Blood.  
The Party interested has none of the Goods Confiscated; the Court seizes upon all; whence it comes to pass, that Executions are seldom practised when the Criminal has any Money to Compound.  
Their Laws are very severe against Crimes of Uncleanness. 
Rigorous Laws against Impurities.  Women that abuse their Husband's Beds, are thrown from the top of the Minarées, or Mosque-Steeples. When a Woman is accused of this Crime of Uncleanness, they first shave her Head and daub her Face, and then mount her upon an Ass with her Face towards the Tail, which the Hangman leads through the Streets, crying before her, Woe be to Women, who have no care of their Honour.  
The Laws of the Imans are so very rigorous, 
A Story of a Brother that killed his Sister taken in this Crime.  that they allow Fathers and Mothers to Stab their Daughters if they take 'em in this Crime. I saw an Example of this kind at the Lieutenant's of the Governor of Hamadan: A Mother having surprised her Daughter in this Act, not being able to vent her Anger upon him who had dishonoured her, made her Daughter the Victim of her Indignation, who had not time to escape: For this passionate Woman calling her Son to her, commanded him to kill his Sister upon the spot; who as hastily obeying, he had so little remorse after this Parricide, that he could not content himself with Stabbing her, but immediately cut off her Head and carried it home in Triumph. His Neighbours came to the Lieutenant's to accuse him as a Parricide: He was seized, and his Mother followed him to the Hall, where I heard all the Circumstances. The Lieutenant asked him why he had killed his only Sister? He answered, He had done well, and that he deserved a Reward rather than a Punishment; for in having Stabbed an Unchaste Sister, he had revenged the Honour of his Religion which she had defiled, and washed away a blot which her Crime had cast upon his Family: And then turning to his Mother, he gave her a thousand Benedictions for having inspired him with so noble a design. Whereupon he was bid to withdraw, and his Mother commanded to stand forth: Where she being asked her reason for what she did; she presently justified herself, and commended the generous Action of her Son. The end of this Tragedy was very surprising; for the Lieutenant being then at Dinner, gave the Mother Melons and other Fruit from his Table; and after having exalted her Inhumanity, as an Heroic Action, he gave her Son an Habit for being the Executioner. This surprised me very much, and quite took away my stomach to my Meat: Which the Lieutenant perceiving, asked me, if we did not Judge so in Europe? I told him, no. And not daring to explain myself farther, and to tell him, we did not use to reward Parricides, I was fain to content myself with only offering my Opinion, That this Mother ought first to have had recourse to his Court for Justice against her Daughter, and not to take so much upon her without Orders. He answered, that that was true; but that he was obliged to determine so, according to the Laws of Mahomet; which made me have a secret pity for the Persians, that are so much blinded by their Alcoran, and who are otherwise the most Knowing, Polished, Politic, and Rational of all the East.  
They punish severely all Children that abuse their Fathers and Mothers: 
Punishment of Children for abusing Fathers or Mothers.  For if any one be convicted of such a Crime, they immediately cut out his Tongue; and if they strike 'em, they cut off their Arms.  
The King deputes oftentimes the Divan Begui, as great a Lord as he is, 
The Judges and greatest Lords assist at Executions.  to assist at Executions, or, at least, he must send one of the greatest Lords of the Court in his Room. A poor Armenian Catholic being found in the Road where the King was to pass, with his Ladies, he was seized, and condemned to have his Head cut off. Whereupon the Kouler Agassi, who is the chief Favourite, and one of the Four great Officers of State, was commanded to assist at his Execution, and to offer him Mercy if he would renounce Christianity, and become Mahometan. But the Christian refusing his Offers, kept firm to his Faith. And perceiving this Favourite delayed his Death, with hopes he would comply, broke out into these words: 
Martyrdom of a Christian.  Do not expect that I can be so base to forsake my Saviour Jesus Christ, who is the Truth itself, to follow the Belief of an Impostor; whereupon his desires were immediately accomplished, and his Faith recompensed, for his Head was struck off in a trice, and thrown to the Dogs. I was his Confessor, and at my earnest entreaty his Body was taken from the Dogs, and buried in the Franks Church yard.  
The Persians have not set Punishments for every Crime. 
Divers Punishments.  They make use of a Gibbet after a very cruel manner; for they fasten the Patient by the Throat with an Iron Hook, and there let him hang till he perish. They have another sort of Punishment yet more cruel than the former, and that is, They bind the Criminal upon a Camel's Back, and then open his Belly, as a Butcher does a Sheep, and thus they lead him about the Streets with his Guts hanging out, and who will live sometimes Two or Three Days in this Condition. The Punishment for Thiefs is particular: They put 'em into a Ditch up to the Middle, and afterwards fill it with Plaster, which gives the Patiented excessive Tortures assoon as it is dry.  
Empaling is not in use, no more than Fire: They have no Wheels, but yet they have Punishments as cruel. They lay the Patient upon a broad Board, and there hash his Body into small Pieces.  
The Governors' Lieutenants have no power to condemn to death till they have permission from the King by a Brevet. The Derogats may Hamstring, or cut off the Noses and Ears of Butchers and Bakers, assoon as ever the Lieutenant of the Policies has convicted 'em of selling too dear, or by false Weights. But none except the Khans, a few Sultan's, and privileged Derogats can condemn to death; which causes a great disorder in this Kingdom; for the Thiefs will be sure to ravage that Country most where they know there's none have Authority to Condemn 'em.  
The Divan Begui (as I have remarked before) is the chief of the Civil Justice, 
Of the Civil Justice.  as well as the Four Great Pontiffs of Persia. This Court is very commodious for the Subject, for there are neither Messengers, Councillors, or Attorneys. Every one may exhibit his own Cause by way of Petition: Every one pleads for himself, and defends his own Right: They have Criers to command Silence; and their Audiences are always very tumultuous; and he that speaks loudest has commonly the better of the Day. They never pass Judgement by Default, which is the reason that he who was in the wrong oftentimes saves himself by making a good Composition.  
The Laws of the Alcoran, by which they steer their Judgements, oftentimes subject People to a great many inconveniencies: For a Man that lends his Money is always in danger of losing it, according to these Laws. If he to whom it is lent be of good Repute, and has no Money ready to pay, the other cannot bring his Action without considerable Damage to himself, for he must pay the Tenth part of the Sum immediately, and all the Costs of Suit. If the Defendant confess the Debt, they always give him a reasonable time for Payment. He that has the better on't pays the Costs; which Law is not just.  
The Alcoran forbids Usury; 
Usury forbidden.  but the Indians and Armenians never mind it. For Example: If they lend 100 Crowns for a Year, they compute what Interest they might make by it, and that can never be less than Eight per Cent. 
However practised.  so that they add that to the principal Sum in the Bond beforehand.  
This Craft will signify nothing if the Debtor be a Knave; for at the end of the Term he'll deny to have received the full Sum, and so offering to lay down in Court the 100 Crowns, he'll avoid the Interest. 10 per Cent for the Judge's Box, and all the Costs of Suit.  
This Court is very ridiculous and unjust in respect of a Defendant that will deny his Debt, for there he is allowed to do it contrary to his own Handwriting, and the Testimony of the Judge, who saw the Money lent, and put his Hand and Seal to the Obligation: Nevertheless the Defendant need but deny the Fact boldly, and the Creditor will be ordered to make Proof of the Loan, and to produce his Witnesses, or he will be Nonsuited. These Two things are equally prejudicial to the Creditor; for to prove any Act according to their Laws, they must produce Seventy Two Witnesses, who must all very near equal the Imen in Integrity, if not wholly. The express Words of the Law are these, That to be believed, the Witnesses must be either Imans, or Naib Imen, that is, Saints, or Deputies of Saints. There are not wanting in Persia People that can equal these pretended Saints in Adultery, Knavery, and Murder; but they must also equal 'em in Hypocrisy, Treachery, and being worse than their Word. A Christian is never allowed for Evidence, and much less a Jew, Indian, or follower of Omar. Therefore you may judge in what Confusion a Creditor must needs be, who is obliged to find so great a number of such choice Witnesses. He ought to have lent his Money by sound of Trumpet, to have got so many to have proved the Fact.  
I affirm that it is almost impossible for a Plaintiff to prove his Debt; so that he must always yield himself Nonsuit when he commences a Suit, unless he relies upon Remorses of Conscience, which seldom or never trouble the Mahometans, especially when they are to injure a Christian. But if he be so happy to see any reluctance in his Adversary for a false Oath, all his Good Fortune will amount but to this, that he must compound for a Third part, out of which the Judge will have also his Tenth. When the Debtor denies the Debt, the Plaintiff is at liberty to swear it after what manner, and with what Circumstances he pleases, but it will signify nothing.  
I can never remember without Horror after what a cruel manner I saw an Oath forced from a Christian in the Province of Naxivan, 
A cruel manner of putting a Christian to his Oath.  where the Armenians are Catholics. A Renegado made an Insult upon a Christian, and demanded 2000 Crowns which he said he lent him upon his Word, without Writing; but having no Witnesses to prove it, he would needs put him to his Oath. And to that purpose haled away this poor Christian by force to his own Church, followed by a Crowd of Mahometans, where scattering of Bread all the way up to the Altar, he forced him to walk upon it with Two Dogs tied to his Arms, and in this manner he obliged him to lay his Hand upon the Evangelists, and to swear with a Thousand Oaths and Imprecations, that were enough to frighten one, that he owed him nothing. This Man, who was an honest Merchant, would have willingly given him 100 Crowns to have freed himself from such a Scandal, and his Church from so great a Profanation; but he might as well have offered a Penny to satisfy the whole Sum; for he was resolved he should drink out of the Chalice in that posture, which gave me as much uneasiness and dislike as it did him.  
If there be so much hazard in Trading or Lending Money in Persia, there is without doubt no less in Buying Lands or Houses; for whatever care is taken of the Contract, the Seller may deny he ever sold 'em; or if he owns the selling, yet he may deny receiving of his Money, and so put the Buyer upon proving it, which perhaps he would never be able to do. Therefore the best way is to take immediate Possession, and to let the other prove it unjust and illegal.  
The Sovereign Judge of the Tribunal of Religion, 
Tribunal of Religion.  is the Sadre Cassa, who is the Chief Pontiff, or Archbishop of Persia, and whose Deputies are the Modarrés in all Provinces, but from whom there lies an Appeal to this Court.  
This Tribunal is very like the Sanhedrim of the Jews; for 'tis here that Impiety and Treachery take their Measures, to seize upon Christ, and Rob and Crucify him over again in the Persons of Christians his Children; and 'tis there they likewise dispose of Crowns of Martyrdom, to such as refuse to follow the Standard of Mahomet; and 'tis there also that the greatest Wretches avoid the justest Torments and temporal Deaths, if they will but renounce their Master CHRIST; for there are no Crimes so great, but they can pardon to a Christian that will embrace the Abominations of Mahometism.  
Moullahs', or Mahometan Priests, are to sue or be sued in this Court; and they there also decide the Differences that arise about Marriages and Divorces, which are practised in Persia after the same manner as with the Jews, and not like the Turks, who use infamous Ceremonies towards the Woman that is divorced.  
'Tis also in this Court that they execute the Law of Iman Dgafar, which adjudges all the Goods of a Christian Family, to but one of 'em that shall become Mahometan; for the rest may starve, if they don't think fit to follow his wicked Example. 'Tis by these means this impious Legislator thought to draw the Armenians to Mahometism: But nevertheless, this Law is not so well approved of by the Governors, who lose their Tribute when Christians turn Mahometans, and therefore commonly do what they can to oppose it; but yet the false Zeal of these Ministers of the Law always prevails.  
The Sadre in this Court permits Renegadoes to return to Christianity, upon their making it appear to him, by an humble Petition, That they are not able to fulfil the Law of Mahomet: That they cannot accustom themselves to all the Purifications and Prayers which are required: That they have not Strength sufficient to undergo their rigorous Abstinence in their Ramazan, or Lent: And lastly, That the Law of Mahomet is an insupportable Yoke to 'em. The Sadre having read this their Petition, immediately throws it at their Heads; which the Secretary taking up, writes at the bottom, These are Mortettes; that is, unclean, base, and unwarthy of so holy and pure a Religion as that of Mahomet. Then they return to their Tribute, and exercise their Religion freely.  
This easy Method of returning to Christianity, is mightily practised by the Armenians, when they have a mind to elude the Law of Iman Dgafar; for you shall see a rich Armenian, if he finds any of his Family turn Mahometans, immediately Circumcise one of his Sons, to prevent their having his Estate: And afterwards if his Renegado Relation die without Issue, than he shall present a Petition to the Sadre, backed with a rich Present, to permit his Son to recant. But if he does not die, than it is his Business to keep in with his Son, that he may not take the advantage the Law has given him and so himself and the rest of his Children suffer. This wicked Law destroys thousands of Souls, without any Remedy to prevent it.  
But the Turks are very far from this Custom; for they, instead of making a Renegado sole Heir of the Family, will not so much as allow him a share with his Brothers, they thinking him very well provided for, by the Choice he has made of their Religion: And a Return to Christianity with them is punished by Fire.  
The Religion of the modern Persians, 
The Persian Religion.  is the Mahometan; and the Alcoran is the sole Guide of their Belief. This impure Book, 
Their Books.  composed by Mahomet, is a ridiculous Collection of many Impieties and Fables, mixed with some Truths, which he had gathered from Holy Books and Tradition; which is the reason that they reckon among their sacred Library, 
Sacred Library.  the Pentateuch, the Psalms, all the Prophets, and the Holy Evangelists; but these Divine Writers have been all perverted by Mahomet. They object against the Missionaries, who make use of Arguments out of the Holy Scriptures against 'em, that 'tis the Christian's have corrupted those Writings, and interpreted 'em according to their own purpose: As for Example; In the 14th. Chapter of St. John, where our Saviour says to his Apostles, The Comforter, that is, the Holy Ghost, whom my Father shall send in my Name, shall teach you all things: They say, the Christians have blotted out the Name of Mahomet, which they pretend was the Holy Ghost promised.  
The Alcoran teaches the Belief of one God, 
The Unity of a Deity.  Creator of Heaven and Earth, Holy, Eternal, Immense, Good, Just, Almighty, and Infinite in all kinds of Perfection. One of the most absurd Fancies you find in this Book, is, where it says, That God having created the World, bore it up on the Horns of a Bull, of so prodigious an height, that each of his Horns took up as much space, as an Horseman well-mounted could traverse in a thousand Days, though he rid never so swift. But this Animal, as prodigious as he was, had but a very thin Skin; for the pricking of a Fly, would spur and move him; from whence, says Mahomet, proceed Earthquakes.  
But they altogether reject the Belief of the Blessed Mystery of the TRINITY, 
They deny the Trinity.  and the Incarnation of the WORD. They say, That JESUS CHRIST was pure Man, a Great Prophet, the True Messiah promised to the Jews: That he was born of a Virgin, a Favourite of God, and commendable for his many Miracles. Also, That he is not dead, but was carried into Heaven, whilst the Jews, thinking they had crucified him, only vented their Malice upon Judas the Iscariot, whom they had taken for him. This is the sum of what the Persians believe concerning God.  
Also they have very absurd Opinions concerning the Angels; 
Opinion of Angels.  for they believe 'em corporeal, and capable of committing the grossest Sins: That the Bad Angels have been created of a pestiferous Fire; and those that have believed the Alcoran, have always obtained favour before God.  
They believe the Immortality of the Soul, 
Immortality of the Soul.  and that there is a future Life where God will reward the Good, and punish the Wicked. Their Paradise consists in nothing but sensual Pleasures. They pray for the Dead, and inter 'em with abundance of Ceremony.  
They Honour all such Saints, 
What Saints they Honour.  who have lived in perfect Obedience to their Law. The Twelve chief Descendants from Ali have the first place amongst 'em. They have the Interpretation of the Alcoran from them, and they follow no other: They solemnize Feasts to their Memory. The last Wednesday of the Year they celebrate one in Honour of Fatma, Wife of Ali, and Daughter of Mahomet. This Fatma, to content the Potters, who complained of their bad Trade, caused her Domestics to break all the Pitchers that came to her Fountain, the last Wednesday of the Year, which is the reason that in memory of so laudable an Action, they now every Year on the same Day break all the Pots and Pitchers that come into their hands.  
There are no Altars in their Temples, or any Ornaments; they there assemble together to Pray, to hear the Interpretation of the Alcoran, and to celebrate Marriages: These Temples are called Mosques. They do not perform their Sacrifices here, but in public Places, where they sacrifice every Year a Camel, in remembrance of that of Abraham, which they believe to have been such a Beast, and not a Ram, which he killed instead of his Son Ishmael, whom they take for Isaac. This Sacrifice is performed on the Tenth of the Month Zilhadgea, with a great deal of Ceremony. Amongst the Camels that have made the Voyage of Mecca, they choose a White one, believing that that of Abraham, and that which Mahomet used commonly to ride, was of that Colour. This Camel being covered with rich Silk, adorned with Garlands, and carrying Bells tied to his Legs, Neck, and Ears, is led with sound of Instruments about the City the space of Ten Days, by the Captains of Divisions, each of 'em in his turn. They run after this Animal, and happy is he that can pluck some of his Hair. The Cries they make, together with the Noise of Instruments of Music, and Jingling of Bells, make a terrible Concert. He is led the Tenth Day to the Gate of the Principal Mosque, where the Pontiff blesses him, and delivers him over to the Lieutenant-Criminal, who leading him out of the City, the King pierces him with his Lance. In the King's absence, this Honour is conferred upon the Lieutenant-Criminal. When the first Blow is given, every one gives his, and the Camel is cut to pieces in a trice. They take one Piece for the King's Table, and the Lords also take theirs. That Captain that gets the biggest Piece afterwards, is declared Conqueror, and the Honour of his Victory is spread throughout his Division. This Ceremony ended, the King makes a Public Feast.  
Their Prayers consist of nothing else but an Enumeration of the Attributes of GOD; 
Their Prayers.  yet they always intermix the Names of Mahomet and Ali, calling the First Ressoul Allah, which signifies Apostle, or Envoy of God, and the Second Veloul Allah, which is as much as to say, Lieutenant of God. They have a sort of Bead-roll, by which they number their Prayers. They pray thrice a day; first, at Sunrising; secondly, at Noon; and, thirdly at Sunset: But the Turks pray five times at five different Hours. The Ceremonies they observe at Prayer, are only a great many Prostrations and Reverences. They always salute at the end of their Prayers their Good and Bad Angels. They move their Heads continually, when they read the Alcoran, for fear they should pronounce the Name of God without bowing. When they Pray, they always turn their Faces towards the South; and that's the reason they have always a Compass about 'em. They spread a little Carpet, and place upon it a piece of Loadstone, their Bead-roll, the Alcoran, and a Comb, with which they adjust their Beards before they Pray.  
They have different kinds of Purifications, 
Purification.  some to prepare 'em for Prayer, and others to expiate their Sins: In these, they imitate the Jews, and they practise like them all sorts of lawful Purifications; but they have carried their Whimsies and Impertinencies much farther, even to ridiculous Superstitions that deserve pity; and it is the Duty of an Evangelic Labourer, who is zealous for the Salvation of Souls, to follow them in all their Wander and Straying, and to seek for plausible Arguments to convince and convert 'em with patience.  
They observe Circumcision, 
Circumcision.  but 'tis only by Tradition; for the Alcoran prescribes no such thing: They Circumcise their Children at Thirteen Years old, because of Ishmael their Patriarch, who was Circumcised at the same Age.  
They observe a Fast of Thirty Days: 
A Fast.  They are forbid to eat and drink in the Daytime; but at Night they do as they please. This Fast is followed by a great Feast.  
When they have transgressed this Law of the Fast, they immediately go and accuse themselves to the Pontiff; who, after having made 'em lay their Hands on the Alcoran, and sworn not to commit the like Crimes again, imposes on 'em slight Penances. This sort of Confession, which they call Toba, is also in use when they have violated the other Laws of the Alcoran.  
The Persians have Doctors, 
Persian Doctors.  who are substitute to a Chief they call Sadre, of whom I have spoken before: They have recourse to him upon all Difficulties that arise about their Religion; and those that will not submit to their Decisions, are punished with Death.  
These are the Subordinations amongst the Ministers of the Persian Religion: 
Spiritual Subordinations.  The Sadre Cassa, Universal Chief; the Sadre Elmam Alek, his Vicar-General; the Chiek Alislam, is as his Archdeacon; and the Cazi, his Official. In the Capital Cities of Provinces, there is a Modarrés for each City. He has the same Officers as the Sadre Cassa: His Jurisdiction is divided into certain Precincts, as our Archdeaconries and Deaneries: The Deans have under them the Catiffs, who are the Curates, and Mullahs, or Priests are under them.  
They have Religious People which they call Derviches, or Abdals; 
Derviches a sort of Religious People.  they lead a poor and austere Life; they preach the Alcoran in the corners of Streets, Coffee Houses, public Ways, and, in short, where ever they can find Audi●●●. They talk with a great deal of Zeal, and some of 'em have a little Eloquence. They know nothing but Fables, with which they amuse the Vulgar. They are no more esteemed of by Men of Wit, than the Charlatans' are in France.  
There are Public Schools in Persia, 
Public Schools.  where the Alcoran is explained by the Doctors; they also there teach Philosophy, Astronomy, Law, and Physic. Aristotle is their Guide for Philosophy, and Avicen for Physic. The Study of the Laws is very much esteemed of amongst 'em; for Magistrates apply their Children strictly to it, and they also take great care to instruct 'em in it themselves, by ask every day their Opinion in some Case they have adjudged.  
There are in Persia different Mahometan Sects: 
different Sects.  for Mahometism is there so divided, that there are almost as many different Opinions, as there are different Conditions. The Belief of a Tradesman is not the same with a Scholars; and the Courtier has also one particular to himself.  
The mean People follow the literal sense of the Alcoran, and affirm, 
Belief of the Vulgar.  that the Mysteries therein contained, are not to be comprehended. This Prevention is an unsurmountable Obstacle to their Conversion. When the Missionaries have endeavoured to convince 'em of some Absurdities of their Faith, they have answered only, That they were Mysteries, and therefore not to be enquired into, nor comprehended; and that God had reserved the knowledge of them alone to himself, and his Prophet.  
Learned Men explain the Alcoran, 
Of Learned Men.  they study the interpretation of it, and they love to dispute about their Religion. When a Missionary has convinced 'em, they commonly have not other fruit of their Victory than a few Eulogiums, and marks of Esteem they conceive of 'em. You have a great deal of Wit (quoth they) I wish you were of our Religion; you would be a notable defender of it.  
The Courtiers, 
The Courtier's Faith  who have commonly a great deal of Knowledge, never seemed to me to have much kindness either for Mahomet, or the illusions of his Alcoran, yet they all profess Mahometism. The Missionaries can easier gain ground upon them than the common People: They hear us willingly, and love to be entertained with Discourses of Religion; for they always put us first upon talking of it, and they are always extremely attentive to our Reasonings. Also they have had the honesty to confess, when they have been Convinced, that our Arguments had a great deal of force over 'em. All those who I have had any thing to do with upon this occasion, have been of this Character.  
The last Year I travelled by Ouriguerd: 
Ouriguerd a City, where situate.  This City is in the 13th Degree of the Equator; 'tis situate upon the Border of Susiana and Media, built in Amphitheatre, upon the declining of a little Hill, something like an Horse-shoe. At the Foot of these Walls runs the River Gamasan. The Governor of this City is a Sultan, who keeps in it 1000 Horsemen, which serve for a Guard to the whole Country. There are no Christians here; but there are abundance of Jews. When I brought a Letter from the King of Persia to our King, a Officer of the Court with two Life-Guard-men accompanied me, with express Orders to defray my Expenses throughout the Kingdom. At this place the Pontiff came to see me at the Mayor's House, where I was lodged: His visit was chief employed to propose Questions of Religion; and amongst others, he asked me, If Wine was not forbid Christians as well as Mahometans? I answered him, We sometimes abstain from it upon account of Penitence, and our Law controlled the excessive use of it; but it did not forbid it as an ill thing. I added moreover, That it was with Wine as with all other things which God had created for the use of Man, they were all good in themselves, but that unruly Lusts, 
Defence of Wine.  caused by Sin, abused the best things, and rendered 'em bad: That Wine was good after that manner the Patriarches used to drink it; that it was made use of by Melchisedec in his Sacrifices; that the Outrages we see too often committed through the Excess of it, are not sufficient Reasons or Arguments to condemn and forbidden it. For by the same reason you might forbid Meat, because some Men are Gluttons; and so People would be deprived of both the kinds of natural Sustenance. I believe truly, replied the Pontiff, it was only the ill use of Wine that made Mahomet forbidden it. Our Interpreters have not fully understood the Law of the Alcoran, but you have found out its true meaning.  
Then we began to talk of Marriage; 
Polygamy condemned.  whereupon he asked me, If Polygamy were allowed to Christians? I told him, No; and that I believed he would agree with me, That the Gospel in that, as well as all other things, was according to the Principles of right Reason. What time (said I) do you believe that Reason has been in its greatest Purity and Strength? He replied, In Adam 's time, before the Fall. You know then, said I, how many Wives he had at that time; this is clear enough in the Turat, that is, the Bible. He had but One, says he. Then hence I must draw my Conclusion, replied I, That the Law of pure and right Reason permits but One Wife, and therefore those Laws that allow many are manifestly Erroneous. I added, moreover, some Reflections upon the Inconveniencies arising by Polygamy; so that at length he seemed entirely satisfied. Of all the People of the East, the Persians relish a Moral Reasoning best.  
From Ouriguerd I went on to Laurestan: 
Laurestan.  This is the Kingdom of the Elamites, where Chedorlaomer reigned in the Days of Abraham: It borders with the Government of Goulpakan to the East, to Susiana on the South, the River Tigris on the West, and Lower Media on the North: It's Capital City is Courmabat: 
City of Courmabat.  It lies in the 33d. Degree of Latitude: It is all but as one Fortress. It has nothing remarkable in it but the governor's Palace, and the stately Shops which the last Vali built there. This Vali lost his Head at Casbin, and the King gave his Government to Abdel Kassum Can. I had Orders from Court concerning Missions directed to him, therefore was received with a great deal of Civility; for it was a great while that I had been acquainted with him. Many times at Court he proposed to me Questions about Religion, and now he was at the same Play again at his Table.  
There cannot be too much praise given to the Franks, 
A Conference about Religion.  (says he, to the Intendant of the Province, and the other Lords of his Court) for they are really Men of great Wit, Ingenious, and capable of every thing. After this honest Prelude, which always precedes their Discourses of Religion, he directed his Discourse to me, and said, I believe you know better than to affirm, as the Armenians do, that JESUS CHRIST was crucified by the Jews. I answered him, That that Belief only was the Foundation of the Christian Religion; and I proved to him out of the Prophets, that the Messiah was to be put to Death. And moreover, because it is the Custom amongst them to make use of Parables, I thought that way fittest to convince him.  
My Lord, said I, God has given you great Knowledge to apprehend the obscurest Cases, therefore I would make you Judge of the following one. A Man comes to complain at your Tribunal, that his Father has been killed: The Murderer is present, and confesses and glories in his Crime: A Third comes a great while afterwards, and denies the Fact. Would your Lordship now believe this Man? Would you receive his Evidence? No, says he, but I would immediately order him 100 blows on his Feet for a Reward of his Impudence. Pardon me then, my Lord, said I, if I proceed to make the Application of this Parable. The Christians complain their Father has been murdered on the Cross: The Jews acknowledge they have been the Murderers: Then ought Mahomet to come 600 Years afterwards to give 'em the Lie? Why then, says the Intendant, the Prophet comes under the Batoon: Ay, says the Governor laughing, but the Doctors will presently deliver him, for I have past Sentence according to forms.  
But when we grant, replied the Intendant, that Jesus Christ is dead, does it follow that Jesus Christ is God? No, answered I, but the Advantage I shall have over you, will be sufficient to prove that in this Point, at least, Mahomet has deceived you; and if he has deceived you in this Point, ought you then to believe him in other Points? If he be not to be believed when he says that Christ was not dead, is he any more when he says that Christ is not God? But I do not pretend to prove the Divinity of Jesus Christ by his Death, I have Authority enough from the Holy Scriptures, which Mahomet has allowed in his Alcoran to have been revealed by the Holy Ghost to Moses, the Prophets, and to Jesus Christ; I mean from those very Scriptures that he has commanded you to have the same respect for as the Alcoran. 'Tis true, replied the Intendant, we do allow the Divinity of the Holy Scriptures, but not such as you have made 'em by altering them in a Thousand places, to deduce Arguments to prove the Divinity of Jesus Christ. I know very well, my Lord, answered I, that this you always charge us with in all your Conferences with us: But if you will be pleased to honour me with the same Attention you have hitherto done, I do not doubt but to show you, That this Objection is not sufficiently maintained. Does it suffice to convince us (think you) that we have falsified the Scriptures, because they are found to differ from those Citations Mahomet has made in his Alcoran; and have not we the same grounds to reproach you, that it was Mahomet himself that altered 'em? But to make an end of this Contest, my Lord, let us take a Third Person, who shall be neither Christian nor Mahometan: I appeal to our greatest Enemies the Jews in this Case, even those that have crucified our Saviour, the Author and Consummator of our Faith; Let them speak whether they think we have falsified the Scriptures? if those we profess are not the same with theirs? Let 'em lay before you the Holy Books, even such as they have received 'em from the Prophets, and let 'em determine if there be any difference? I am very well assured they would not say the least to the contrary. I know they would accuse us of not understanding 'em, but nevertheless, they would readily grant, we have altered nothing. By these means nothing is more easy than to end this difference between us. There are Jews amongst you as well as all other Nations; and I dare be bold to affirm, That the reason that God scattered this People so wide in the World, was the better to give an universal Testimony of the Divinity of his Son. The Jews themselves, said he, interrupting me, were the first that falsified the Scriptures. I know, replied I, my Lord, that Mahomet in many places of his Alcoran does accuse 'em of it, but had he any reasonable grounds for what he said? When did the Jews falsify the Scriptures? Was it before Jesus Christ appeared in the World? or was it after? I suppose you will not say it was before Jesus Christ, and I insist upon but Two or Three Reasons to prove it was not after. Jesus Christ, who reproached 'em of so many Disorders, would he, think you, have omitted so enormous a Prevarication as to falsify the Holy Scriptures? And can any one imagine, that being to quote 'em so often in his Instructions to Men, on the account of his Father, God Almighty, he would have quoted 'em so falsified by the Jews; for it evidently appears, that he spoke the very same they have in their Hands: Also you cannot think the Jews corrupted 'em after his Death, when they believed him an Impostor, and one that justiy suffered for offering to seduce 'em. Would not they have altered all the places that plainly prove him and his Apostles Holy, which he employed against 'em.  
And now perceiving that my Arguments had begun to make some Impression upon the Intendant, I added farther, That it was plain the Jews had not falsified the Holy Evangelists, tho' they might very well have inclinations to do so; neither ought this reproach to be cast upon Christians. Then applying myself to the Intendant, I went on in this manner: You seem to say they had a prospect by this falsification, to prove the Divinity of Christ; and if so, pray, At what time should they have done it? Should it have been at the beginning of Christianity? or was it only in the time of Mahomet? If it had been in the beginning of Christianity, it must have been done by the Apostles, or those that immediately succeeded 'em. But it was not done by the Apostles you grant, by demanding at every foot, the Gospel as it came out of their hands. Neither was it done by their immediate Successors, is plain; For how should these Men have undertaken to prove the Divinity of Christ, if the Apostles had said he was mere Man? And would not there have been Men then living, who would have contradicted 'em? These very Men that saw the Scriptures in their Purity, would they have suffered 'em to have been altered by so difficult a point of Faith, without any gainsaying? Do you think that Christ, who had hitherto been able to pass for no more than mere Man, must all of a sudden have become God, upon the bare Testimony of some Passages inserted into those Holy Books, and which would have been so easily detected by every body? And this Falsification has not been done in the time of Mahomet, I'm sure, tho' he reproaches us with it; for does he show us any Ancient Book where Christ's Humanity is mentioned without his Divinity? Another Reflection, my Lord, comes in my mind. The Christians, you say, have a Prospect by this Falsification, to prove that Jesus Christ was GOD. Then they ought to have left in the Bible, only those Actions that were for his Grandeur and Divinity: Such as the Prophecy of the Angel Gabriel, which foretold, That Jesus Christ should be styled, The Son of the most High: That he should Reign for ever in the House of Jacob; and that he should deliver his People from their Sins: Also the Miracle of his Conception by the Operations of the Holy Ghost: His Birth of a Virgin: The Miracles he performed: His Transfiguration on Mount Tabor: His Triumphant Ascension into Heaven: The Descension of the Holy Ghost upon the Apostles: And, His last coming in Glory to Judge the World. The Christians, I say, ought only to have left these Actions in the Holy Gospel; and if they had any design to prove his Divinity by an Alteration, they should have retrenched all the other Circumstances of his Life, which were Arguments of Humanity and Weakness: As, His Birth in a Stable; His Flight into Egypt, to avoid the Persecution of a Tyrant: The Hunger he suffered in the Desert: His Fatigues in his Journey he undertook for the Instruction of Men; and his Weariness and Thirst when he sat at Noon upon Jacob's Well: The Tears he wept over Jerusalem, when he foretold the Miseries he saw would fall upon her: Also those he shed upon the Tomb of Lazarus: The Mortal Affliction his Soul was seized with in the Garden of Olives, at the sight of the Torments he was going to suffer: The Prayer he made to his Father three times, to remove the bitter Cup far from him: The Humble Circumstances of his Passion: And lastly, His Ignominious Death. It was a Glorious and Triumphing Jesus Christ that they ought to have preached, and not one that could be humbled and tied to a Cross. The Zeal you see us have, my Lord, to maintain that Christ died on the Cross, should be a Motive to incline you to believe us. For else why could not we agree with you that it was Judas was Crucified in his place, and spare ourselves the shame of Adoring a God fixed to a Gibbet. But 'tis this shame alone which is the cause of our Glory. We Preach Jesus Christ Crucified, which is a subject of Scandal to the Jews, and to you a Motive of Mockery and Laughter.  
The Curiosity the Persians have about Religion, gives the Missionaries a great advantage over 'em. To Convert 'em to Christianity, there is need of a great deal of Candour and even Temper, and little or no Passion, or overhot Zeal. They will never believe a Man inspired with the Spirit of God, who is governed by Rage and Passion. Also as they have themselves a great deal of Phlegm, too brisk a Method would not have its end. To make 'em sensible of the Contradictions and Absurdities of the Alcoran, has proved to me of great use. Also as they have the Bible and some of the Fathers amongst 'em, we might advise 'em to read 'em. They find out themselves how different those Histories are from the Fables of Mahomet left 'em in his Alcoran. This Reading has been a means God has made use of to induce many of the Greatest Men about 'em to be led to the true knowledge of him and his Son.  
From Laurestan I took my Journey towards Hamadan, a City of Media, and Capital of a Province of the same Name, and chief Residence of a Begueler-Begui. 'Tis situate at the foot of Mount Alvand, which the Persians call Sultan Alvand, that is to say, Queen of the Mountains; because it is the most Fertile, and one of the highest in all Persia. It is a branch of Mount Taurus, which leaves it at the Town of Zengan, and runs even to the Persian Gulf. The famous Avicen lived a great while upon this Mountain to make his Observation upon Simples, with which it is all covered over. Hamadan has 35 degrees and 12 Minutes of Polar Elevation. It is a very Ancient City, as may be judged by the ruins of a new Magnificent Temple there, and of which there remains nothing at present but a very high Dome, built with Bricks, and Painted like Porcelain, upon which appear some few Hebrew Characters. Under this Dome there is a Chapel 18 foot square, where are the Tombs of Hester and Mordecai: Upon these Tombs are raised two stately Mausoleums, made of a very hard Wood, and Engraven with the Story of Hester in Hebrew Characters. Upon Hester's Tomb is writ, The Great Queen HESTER; and on Mordecai's, These Mausoleums have been placed here by Ardachir, or Arsaces; But there is no Date to distinguish which of the Arsaces is meant. The Mausoleum of Mordecai is on the right hand: It has 7 foot in length and height, upon 3 of breadth. That of Hester is on the left, built after the same fashion, only it is a foot higher than that of Mordecai. The Jews keep there a great number of Lamps, which burn Night and Day. They Pray here only on their great Days. Our House was not far from this Temple. We were established there in 1684. I brought the King of Persia's Patents thither, obtained by our King's Recommendation, and which confirm our Establishment.  
One day making a Visit about our Affairs to a Persian Lord, called, Reza-Kouli-Begue, a Dervich; a Man of very good Sense, an excellent Philosopher, and one that was very well read in the Holy Scriptures: He of a sudden turned all the discourse upon Religion. He began by giving great commendation to the Christian Faith, and said,  
That he thought it every where very conformable to Reason, unless in that place where it teaches that Jesus Christ is GOD. 'Tis true, replied I, we do acknowledge his Divinity; that Point is the Foundation of our Religion: But what amazes me is, That you should have the same thing in your Alcoran, and yet not believe it: For, under correction, what signifies Rouh Allah, which is the word that Mahomet gives to Jesus Christ? This Arabian word, 
Arguments with a Persian Lord, to prove Christ's Divinity.  says he, for I have thoroughly studied that Language, signifies the Spirit or Soul of God. This Spirit or Soul of God, then said I, is it distinct from God, or the same thing with him? It cannot be distinct from him, without doubt, says he. Then, replied I, Jesus Christ must be God: For what is the same thing with God is God. He seemed touched with this conclusion; but I extremely commended his being so Ingenuous as to give me the true sense of the word Rouh Allah. I have not met with, said I, in other Mahometans, the like sincerity; they have always given this word a different sense, to elude the consequence I have drawn from it.  
We all, replied Reza Kouli-Begue, acknowledge Jesus Christ for a Divine Person, and we have for him a very great respect; when you Christians do but slight and vilify our Holy Prophet Mahomet. You respect Jesus Christ, said I, because you every where meet with a Saint in his Character that moves you: but show me throughout all Mahomet's Life, the least shadow of such Characters. You respect Jesus Christ because you own him for a Prophet, sent by God to Man; and you acknowledge him such by evident Proofs of his Holiness, which you are not able to resist But is there any one that can give us such an Idea of Mahomet? What has been his Conduct? What Doctrine has he taught Men? By what Miracles has he proved that he was sent from God? What Prophets have foretold his Mission, or his Conduct? I shall not insist, Sir, upon any shameful Circumstances of his Life, because I'm well assured that you yourself do secretly detest 'em in your heart. His Conduct! No, Sir, I have too good an opinion of you, to say any thing of that. It is not from his Conduct, I'm sure, that you believe him a Prophet. His Alcoran, where he has dared to publish his own Uncleannesses, in all Ages will rise up in Judgement against him. And had you never so many Miracles to boast in his behalf, his Infamous Life alone, would be enough to cancel 'em all; and no Man of good sense would suffer himself to be gained to his Party. But now I think on't, what Miracles can you allege in his favour? His Voyage to Heaven upon the Horse Alborach, to whom he promises Paradise; and the Moon divided by his Fingers; but these Miracles are certainly fit for none but the blind Vulgar to believe; all Learned Men must needs laugh at 'em. Mahomet himself acknowledged, that God had not given him the gift of Miracles. Now as to his Doctrine, how many Whimsies are there throughout his whole Alcoran? How many Contradictions and Absurdities, opposite even to good Manners and right Reason: Such as the World born up upon the Horns of a Bull; Angels formed out of pestiferous Fire; Heaven composed of Smoke; the Sun placed in a Fountain of hot Water; a Blazing-Star detached from the Firmament to pull down the Devils from Heaven, when they came so near as to hearken to what was said: Solomon entertaining himself with Aunts and Birds; his Letters carried to the Queen of Sheba by flakes of Snow; the Devils and Birds, which compose his Armies; God swearing by Figs and Bees, and just afterwards the quite contrary, by Cows: Wine forbidden in one Chapter, and allowed in another; and a thousand other Absurdities of the like nature, which sufficiently satisfy us what this Doctrine of Mahomet is.  
At lest 'twas necessary that God should have given Man some manifest and evident Sign of Mahomet's coming from him: There aught to have been Prophecies of this New Legislator, which might have inclined Man's belief in him: But pray what Prophecies have there been? Which of all the Prophets has spoken of him? Jesus Christ himself, (cried the Dervich) in that passage where he promises to send the Holy Ghost the Comforter, and which ought to be understood of Mahomet; for his Name was actually in the Gospel, before you blotted it out. To which I answered only what I had said before upon that subject; That it was without Grounds that they reproach us after that manner: That they could not prove when this Alteration was made; nor could produce any Authentic Copy where the Name of Mahomet was ever mentioned. I added moreover, That this Comforter promised by Jesus Christ, could not be Mahomet for this reason; Because the Holy Ghost the Comforter, should have taught the Apostles, and put 'em in mind of what Jesus Christ had taught 'em; and this aught to have been his principal business; but has Mahomet done any of this? What strange Opposition is there between his Maxims and those of Jesus Christ! Jesus Christ speaks of no thing but Mildness, Patience, Poverty, and Renouncing of himself! He would have a Man hate his own Flesh, bear his Cross every day, Love his Enemies, Pray for 'em, do 'em good, and suppress even the least desire of Revenge. But on the contrary, what does Mahomet teach? Why, his Alcoran inspires nothing else but Rage, Violence, Pride, and the love of Pleasure. The Spirit of Truth that Jesus Christ promised in this Passage, aught to receive its Doctrine from Jesus Christ; that is, The Doctrine of Jesus Christ and Mahomet cannot be the same. Is not this true? be yourself Judge. Do not we find in the reading of these two Laws, an endless Difference and Contradiction? When you retire into your Cell to meditate upon Divine Matters, I suppose you sometimes take in your Hands our Holy Evangelists; where, it may be, you no sooner read those Divine Maxims with satisfaction, but you have immediately a mind to compare 'em with those of your Alcoran, Eh! Do it in the Name of that Great God you pretend to devote yourself to, by renouncing all the conveniencies of Life. And then tell me the difference; tell me your sincere Opinion. Here I began to perceive he was moved; for he told me there was but little more required to be said to make him a Christian: That he had always had an extreme Veneration for Jesus Christ; and that he long since proposed his humble, mean, poor Life, as a Pattern for him to imitate. Furthermore, he told me, He should give a great deal of Attention to these things; and therefore desired I would permit him more frequent Conferences with me about 'em. I expressed to him the great Satisfaction I had to hear him of these Sentiments; and that when he pleased, I was always at leisure to wait on him.  
It has been hitherto thought that the best way to deal with these Infidels was to make use of certain plausible Arguments adapted to their Capacities, and which they would find forcible, because of their weakness. As to tell 'em, That to think to wash away their inward Impurities by the outward means of Baths, was as ridiculous as to wash a Bottle of Ink without, when it would not be less Black within. But it seems to me unworthy of the grandeur and solidity of the Christian Religion to go no farther. These ways of opening Men's Eyes ought only to serve for an Introduction to let in the true Light which they ought afterwards to have preached to 'em, upon the Holy Scriptures and Tradition, in which Two only consists the true Religion: Otherwise it might happen to them as it did to certain Heretics in France, who having been a little affected with the Arguments were used to convert 'em; and being suffered to cool by a succeeding neglect, they immediately grew angry with themselves, as if they had been betrayed to their concessions, and so became Ten times more obstinate than before. I affirm that it is very difficult to make use of the Authority of the Holy Scriptures to disabuse the Persians, for they are falsely prepossessed with our altering them; therefore we must remove the Obstacle, and agree with them in Scriptures, that they believe pure and entire: But, nevertheless, they come about again when we make use of the same Proofs that they do against us, and they are not able to draw those Arguments they produce themselves.  
Now you must not wonder at my free manner of disputing with the Mahometans; I knew very well I was in Persia when I did it, where the Laws allow Disputes in matters of Religion: 
How the Persians differ from other Nations about Religion.  But in Turkey they are forbid under penalty of the Faggot.  
I have observed that the Persians do not well agree amongst themselves about the points of Religion; but they do less agree with the other Mahometans.  
The chief foundation of this Contest is about the Successor of Mahomet. The Persians maintain it was Mortus Ali, Cousin German and Son-in-Law of Mahomet: But the Turks pretend on the contrary it was Omar, of whom they speak modestly in respect of the Persians, who make a kind of God of their Ali. Observe how they speak of him; Ali K●da na midonem, ammaez Koda dguda na midonem; (That is as much as to say) I do not believe that Ali is God, but I cannot think him much less. A blasphemous and contradictory Expression at the same time, and of which the Turks have so much Horror, that they call the Persians Blasphemers and Idolaters.  
The Interpretations of the Alcoran by these two Nations are altogether contrary; and therefore because they have their Codes and Ceremonials from hence, their Laws and Ceremoniés of their Religion are also different.  
The Turks wash before Prayer, by letting the Water run down from the top of their Arms to their Hands; and the Persians quite contrary. Each defends his particular manner of Purifying, and maintains it against his Adversary with so much heat, that they have both entire Volumes about it. Their Postures and Prostrations in Praying are altogether contrary, and their Opposition goes even to their Habits.  
The Persians, as I have told you before, have from the Jews their legal Impurities. They believe every thing impure that has but touched what was esteemed such by the Law of Moses. The mean People, and those that belong to the Law would not easily be prevailed upon to touch any thing, or eat in the same Plate with Christians, Jews, or Indians, nay even with the Sect of Omar, as much Mahometans as they are. The Turks are not given to those Superstitions; they eat indifferently with all the World, and, except it be Pork, without any distinction of Viands. The Courtiers and Soldiers do the same thing in Persia.  
The Persians hold, 
Dissimulation necessary.  that Dissimulation is not only permitted, but necessary in Religion to avoid being ill treated by the Mahometans their Neighbours; for when they go amongst 'em in Pilgrimage to Mecca, they change their Habits and Turbans, and profess themselves Followers of Omar.  
But, on the other side, the Turks have this Dissimulation in great abhorrence; for they never change those Habits which distinguish their Religion.  
The Turks have a superstitious Kindness for Green, because, they say, that Colour was consecrated to their false Prophet; and they will condemn a Christian to death, that shall ever be known to wear it; but the Persians, on the contrary, laugh at this Superstition.  
I have heard say in Persia, that Amurah should send an Ambassador to Cha Abbas, to complain that he had suffered this Colour to be profaned by the Christians. To whom Cham Abbas answered: I shall endeavour to hinder this Colour being profaned by the Christians, when Amurah shall forbid his Green Meadows to be profaned by his Cattle.  
There are at this Day a great number of the ancient Persians in Persia, 
Religion, etc. of the Gaures, or ancient Persians.  who could never be persuaded to change their Religion for the Mahometan; but these People do retain little of the Politeness, Knowledge, and Valour of their Ancestors. They groan under a cruel Slavery: They are forbid the Liberal Arts, and exercise only the mean Drudgery of Labourers, Gardeners, and Porters: They are always put upon the vilest and most painful Works, insomuch as their continued Slavery for many Ages, has at this day rendered 'em Cowardly, Simple, Ignorant, and Dull; yet they still retain the ancient Persian Idiom, and some few of 'em can read and write it. This Language is altogether different from the modern; but of no more use than common Talk amongst them, for it serves neither for Learning nor Commerce.  
Their Belief is contained in several Skins, which their Magis, or Priests, read to 'em upon certain Days; these Skins are filled with Fables and superstitious Traditions, but which are nevertheless kept private by their Priests, for they make it a point of their Religion not to show 'em to any body; so that 'tis impossible to know any more of their Faith, than whiat is discovered by their Priests; and they are commonly so dull, that there is little or nothing to be learned from them.  
The modern Persians call 'em Gaures, that is, Idolaters, and treat 'em worse than they do the Jews; they accuse 'em of worshipping the Sun, and the Fire, But however great my Curiosity has been, I have been able to know but little of 'em; yet this I have observed, That they have no Images, and that they very much abhor those that have. When you ask 'em why they fall down before the Rising Sun? they shall answer, That they do Homage to that Creature, which is the most perfect next to Man, that God hath made out of nothing. They say also, That God has established his Throne there, and that his Glorious Majesty must needs merit their so humble Respects. This Salutation they pay the Rising Sun, is not particular to them, the modern Persians also make use of it by profound Reverences, and the Armenians by frequent Crossing themselves. They say they believe Fire worthy of Respect, because it is the purest of all Elements. The care they take to keep it alight, is very scrupulous and ridiculous, for they dare not blow, for fear of polluting it with their Breath; and then they would believe themselves defiled, if they should chance to let fall any Filth upon the Wood they burn.  
They don't observe Circumcision; 
No Circumcision.  their Priests present their newborn Infants to the Sun, and before the Fire; and so they believe 'em sanctified by this Ceremony.  
They believe a Paradise, 
Their Paradise, where.  which they say is within the Sphere of the Sun. The Happiness of their Saints consists in viewing the Sun clearly, in which, they say, they see God by Reflection, as in a Glass. But no body is admitted to this Felicity, till three Days after his death; and that is the reason they carry three Days Provision to their Tombs, that they may neither hunger nor thirst. The poor Mahometans, and in their absence the Birds and Dogs, profit themselves by this Superstition.  
They believe Hell to be a Prison underground, 
Their Hell, where.  damp and stinking, being  full of Worms, Serpents, and other sorts of Infects, but above all a great number of Crows and Frogs; for 'tis these two sorts of Animals that they have the greatest aversion for. They call Crows Messengers and Heralds of the Devil; and Frogs, Musicians to the Damned.  
The manner of examining what shall be their Lott in the other Life, is very pleasant: They carry the dead body out of the Town; they set it up against a Wall, with its face towards the East; then the Priests and Parents of the Dead retire to a convenient distance, where they observe what notice the Crows take of it: If they fall first upon the Right Eye, (for with the Eyes they commonly begin) than it is a sign of Predestination, and they play and dance about the Carcase with a great deal of Joy: But if it be the Left, that's an Argument they are not pure enough to be admitted into the Sphere of the Sun; nor yet impure enough to be condemned to the obscure Prison of Hell, but must remain some time in the middle Region of the Air, there to endure the Cold, and from thence to be translated to the Fire to be purified. At these Funerals they are sad and mourn. If the Crows pick out both their Eyes, than the Priests pronounce 'em damned, because having no more Eyes, they cannot view the Sun. The Funerals of these last are most lamented.  
They have Saints which they worship; 
Saints, and how become so.  and they say that the way to become such, is to work to purify the Elements; to till the Ground; to cultivate the Gardens; to purge the Water of Infects; and, to keep the Fire alight. These are their daily Employments. By the Principles of their Religion, they are obliged to leave in their Wills a certain Sum, to rid the Ponds of such a number of Frogs, Toads, Serpents, and other Infects. They also leave something for People to carry away the Carrion which the Mahometans let stink in the Streets. To purify the Air, and to preserve the Towns from Contagion, is a very pious Action amongst them.  
Their most Venerable Saint was Zorouster, a famous ginger, who first taught Astronomy to the ancient Persian Magis, and perhaps that 'tis from him that they learned to worship the Sun. But the Gaures nevertheless will tell you, that they do not worship this Planet, but only one God; but Histories say the contrary; we know that Armenia has been honoured with a great many Martyrs, that chose rather to die than adore the Sun. How to reconcile this with the Gaures Profession, I cannot well tell; but I am apt to believe these People are ashamed to own their Idolatry.  
Their Chief Feast is called Nau-Rous, that is, a New Day; for 'tis always the First Day of the Year. They begin this Feast the very same minute the Sun enters into Aries; it lasts Eight Days, all which they spend in Dancing, Sports, and Jovialty, in Honour of the Sun. The modern Persians also retain this Feast.  
The Gaures seem to me to differ less from the Christians, than the modern Persians, for their Manners are much purer; they are brought up and nourished in the Bosom of Poverty, and have a good Disposition to the Gospel if they could be but made more attentive.   
FINIS.   

ERRATA.  
Page 112. line 13. for will, read would. p. 40. l. 7. for First, r. Upper. p. 21. l. 15. for Quer-Koule, r. Kouler.   

A TABLE Of the most Remarkable CONTENTS.  

A  
AB-Couran, a large River in Persia, 55  
Address of the Persian Ladies, 61. Their Employments in the Haram, 62. Their Number, ibid.  
A Koud, or Chiek Alislam, third Pontiff of Persia, and Chief Lieutenant-Civil, 15. His Substitutes, 16  
Alcoran, what Book it is, 146. The Persians and other Mahometans have each a different Interpretation of it, ibid. Its Law not just, 138. It is the sole Rule of the Belief of the Persians, 146. Its Whimsies and Absurdities, ibid. The People follow it exactly: The Men of Letters only explain it, 155. Men of good sense take but little notice of its Illusions, ibid.  
Alla Kapi, what it is, 39  
Amazons, who are those that descended from 'em, 125. The Characters of both the Men and Women, 126  
Ambassadors and Envoys in Persia, how they are received, 50. Their Stipend and Maintenance, 51. How much the King values 'em, ibid. How he behaves himself towards 'em during their stay, ibid.  
Armies Naval, the King of Persia has none, 76  
Artillery, he also has little or none, and wherefore, 75  
Asses belonging to the King of Persia richly accoutred, 44  
Answers (judicious) to the Envoys of Germany, Poland, and Muscovy, 101  
An Answer by way of Parable, by the Etmadaulet, 103   

B.  
Beasts in Parade before the Hall of Audience, at the time of the King's Feasts, 43  
Belief, how different between the Persians and Mahometans,  
Books of the Persians corrupted by Mahomet, 146  
Bridge upon the River Zendroud, 56. It's description, ibid.  
Bullodges and Agwanes, what People they are, and wherefore the Persians fear to be surprised by 'em, 118. What the Persians do to engage 'em to their Interests, 119   

C.  
Cassa, the King's Wife, 62  
Cham Abbas, what he did, 177, 67, 120  
Cha Hegber, Third Son to the Mogul, a Refugee in Persia, 119. His Rebellion against his Father, 120. A Stratagem of his Father's that avoided his Designs, ibid.  
Chamber of Great Days, they have no such in Persia, and the ill Consequences thereof, 112  
Chiek Sephi, Restorer of the Persian Monarchy, 97  
Children that abuse their Fathers and Mothers, how they are punished, 135  
Circumcision of the Persians, 152  
Climate, its diversity in Persia, 66  
Colonies of Armenian Christians corrupted, but how easily recovered, 119  
Commerce, the Khans and Viziers are not just in observing the Treaties and Privileges the King grants to Merchants which ruins Trade, 113. Complaints of the Dutch on this account, 114. They have had great Trade for silk with the Dutch, and why it is decreased, 113. Whence it happens that foreign Merchants do not much care to Trade there, 115  
Constable, who was the cause of the Misfortune of a Governor falsely accused, 80. His Treachery, 83. His Malice incensed the King, 86. A Sultan discovers his Treason, 87. How much he was in the King's Favour at that time, 88 His Character, ibid. His Wit, ibid. He raises himself Enemies, 89. Other Intrigues of his discovered to the King, ib. His tragical End, 94, 95. His Head carried to his Mistress by the King's Orders, 96  
Council of State of the King of Persia; Qualities and Qualifications of them that compose it, 99 Their manner of transacting Affairs; Secrets there nicely observed, 104  
Court of Persia, its Magnificence by the great number of Officers, 33  
Course of the King of Persia, its description, 53. Another Course, 54. It's River, ibid.  
A Courtesan victorious Commanding the King's Army. 117  
Courtiers easier to be converted than the Vulgar, 156  
Custom Houses and Customs; see Dovannes'.  
Custom House Officers on the Roads, 70   

D.  
Derviches, or Abdals, Religious Men in Persia, 153  
Derogat of the Deftar, 19  
Dgez Haitchis, what they are near the King of Persia, 102  
Difference between the Chief Minister and the Constable, and what was the Consequence, 108, etc.  
Discourse of the Etmadaulet to the King, in favour of the Constable condemned to death, 93, etc.  
Disgrace of a Governor falsely accused, 78. Afterwards found innocent, 79  
Divan Begui, who he is, 22  
Doctrine of Jesus Christ very contrary to that of Mahomet, 171  
Dovannes', or Custom-Houses of Persia, 69. Customs on Tobacco, how much they amount to, ibid. etc.  
Drinking; the Great Men drink Wine to excess at their Feasts, 47. Why the King commands to do it, 48  
Dispute about the use of Wine and Polygamy condemned, upon the Death and Crucifixion of Jesus Christ, 157, etc. And a Parable thereupon, 160. About the Holy Scriptures, 161, etc. About the Divinity of Christ, ibid. etc.  
Daughter's Prostitutes, the Authority of their Parents and Relations to punish 'em as they please, 132. A Story of one surprised and stabbed by her Brother in the act, ibid.   

E.  
Eating, the manner of the Persians, 48  
Echick Agasi Bachi, who he is, 23. His Office, ibid.  
Emissaries of the King of Persia in the Mogul 's Court, 117  
Enemies irreconcilable to the King of Persia, 3. The Name they give him, ibid.  
Envoys how received in Persia, 50  
Esteem of the Persians for Jesus Christ, 178  
Etmadaulet, Grand Vizier, and Chancellor of Persia, 17. His Salary, Perquisits, and Maintenance, 18. His Six Deputies, or Viziers, ibid. They are like the Intendants of the Revenue, 20. His Secretaries, ibid.  
Eunuches, their Authority in Persia, 104. They enjoy the Chief Offices of the Kingdom, ibid. etc. They have the Management of all in the King's House, 105. What they are, and whence they come, ib.  
Executions; the Judges and Great Lords assist at 'em. 135  
Exercises of young Persian Lords, 34  
Example of the Goodness of the King of Persia towards Christians, 7  
Expressions of the Persians to acknowledge the Spiritual Power of their King, 98   

F.  
Fast; See Ramazan.  
Feasts (Public) of the King of Persia, with the manner how the Guests are served at 'em, 41. Their Magnificence, 42. Their Plenty, ibid.  
Pusileers of the King of Persia, 73   

G.  
Guards of the King of Persia, 72  
Georgians, their Advantages and Prerogatives in the Persian Court, and wherefore, 128  
Government (Politic) of Persia, 77  
Governments Established, Order in 'em, 106  
Guests of the King of Persia, who they are, 50   

H.  
Habits of the Persian Lords, 46. Of the Persian Ladies, 63. A Powder they make use of, and wherefore, 64  
Hakim Bachi, the King's Physician; he is personally responsible for the King's Life, 25  
Hall of Audience of the King of Persia, 40. Other Halls of Audience, 41  
Hamadan, a Capital City in Persia, 78  
Hazar-Pecha, what it is, 48  
Hazar-Dgerib, what, 57  
Heads brought to the King of Persia the first day of the Year, 104  
Horses of the King richly Harnessed, 44  
Hunting of the King of Persia with his Ladies, 59 Of the Lords, 65   

I.  
Jealousy of the Persians in respect of their Wives, 37  
Indians more Effeminate than the Mogul's Subjects, 117  
Infantry, the King of Persia has none, 75  
Intendants (Particular) of the Revenue, 71  
Intelligences, etc. of the Khans, to hinder the People from complaining to the King, 107  
Judges of Persia cannot all condemn to death, 137. Disorder thereupon, ibid.  
Julpha, Suburbs of Ispahan, 56  
Justice, how administered in Persia, 129. The Tribunals, ibid. The Chief Justice, etc. ibid. Those that can condemn to death, 130   

K.  
Kalenter, who he is, 19  
Kalmouks and the Lezguis, what sort of Tartars, 125  
Khans, or Governors of Persia, 29  
Khans Begueler-Begui's, of Provinces, 31 Those of Towns, etc. ibid.  
Kaurs Ysaouls, what they are, 73  
Kazi, Fourth Pontiff, or second Lieutenant, Civil, 116  
His Deputies, ibid.  
The King of Persia, 2. His Titles and Qualities, ibid. Very Affable to Strangers, 5. His Name, Age, and Character, ibid. His Strength, 6. His Address and Nature, ibid. His great love for his Subjects; 7. His Kindness and goodness to Christians, ibid. His  towards the Missionaries and French Merchants, 9 He calls himself Son of a Saint and a Prophet, 10. He exacts no Tribute from the Armenians, and other Christians that Trade in his Kingdom, 9 His Absolute Authority, 77. The Origin and cause of it, 97. He is Supreme Head of his Religion, ibid. His Subjects believe him Infallible, ibid. His Commands always very much respected, 98. His scorn of the Mogul 's Troops, 116. His taking the Air, and other Diversions, 52. His Politics against the Usbeg-Tartars, ibid.  
Kodafa, who he is, 28  
Kortchi-Bachi, who, and his Salary what, 20  
Koulam Vizier, who, 26  
Kouler Agasi, Captain of the Troops of Slaves, 21  
Kouls, what they are, 72  
Kzel-Baches, what, 47  
Kzel Baches, who; Their Merit superior to the Indians, 118   

L.  
Laurestan, a Kingdom of the Elamites, 157 Its chief City, ibid.  
Lending, no encouragement for it in Persia, 138, etc.  
Lords of Persia. 32   

M.  
Manner of Mounting the Guard in the King's Court, 73  
Masched, a strong Town in Persia, 124  
Magnificence of Public Feasts of the King of Persia, 41  
Mahomet, and his false Miracles, 174  
Master (Great) of the King's Household, 24  
Manufactures of Persia; what is there made, 116  
March or Cavalcade of the King of Persia, 57  
March of the Lords after the King when he goes a Hunting with his Ladies, 65  
Mariam Kanum, the King's Aunt; Her Amours and Intrigues with the Constable, 89. Her Discourse with the King, and what followed, 90  
Martyrdom of a Christian, 135  
Maxim to incline Mahometans to the Truth, 168  
Media, a Province, 169  
Megdeles Rou's, what they are, 33  
Meheurdar, Keeper of the Seals, with his Deputies, 25, etc.  
Mehmoudar Bachi, what is his Office, 27  
Meidan, what it is, 33, etc.  
Meats, (Persian) 43  
Minarreés, what, 37  
Minarreés, or Tower built with Bones and Horns of Beasts taken in one Hunting, 67  
Ministers of State, 17  
Mirachor-Bachi, who, 26  
Mir-Chekar Bachi, who, ibid.  
Modesty of the Persians whilst they are Eating, 49  
Manners and Customs of the Persians, different from the Mahometans, 181  
Mullahs, what they are, and their Employments, 37  
Movadgen-bachi, chief ginger, 24  
Modarés, Deputies of the Sadre, 14  
Money (Persian) become bad, and how, 115 What makes it so scarce in Persia, 116  
Mosques of Persia, 35. Their Description, ibid. They have no Altars. 149  
Moucheruff, who he is, 26  
Moustofi Elmam Alek, who, 19  
Moustofis Cassa, who, ibid.  
Music, (Persian) 39   

N.  
Nacoda, what it signifies, 76  
Naib Sedarets, what they are in Persia,  
Navab Alié, the Queen-Mother, 62  
Navigation, why the Persians done't love it, 76  
Nazir, who he is. 24   

O.  
Observations on the Persians ancient manner of Expressing themselves. 99  
Omara's, who they are, 33  
Opinion of the Persians concerning their Kings, 10, etc.  
Orders of the King of Persia for the favourable Reception of the four Vessels of the French Company, ibid.  
Orders (barbarous) to Strangle Children, 13  
Order of the Sophi's in Persia, 27. It's Institution, 28. Their Duty and Head, ib. They are at present in Disgrace, 29  
Ouriguerd, a Town in Persia; Its Situation, 156.  
Odious manner of exacting an Oath from a Christian. 141   

P.  
Palace of the King of Persia, 33. It's Description, ibid. Its Situation, ibid., etc. and Riches of the Place. 124, etc.  
Petitions, they are not presented easily to the King, 107. The several Difficulties, 108 Other (but Chargeable) ways to present Petitions, 111  
Persians, they are more Warlike, better Disciplined, and Stronger than the Indians, 117. Their good Intelligence with the Tartars against the Muscovites, 125. Their Politics towards the Grand Signior, 126. And with other Neighbouring Princes, 127. Their Belief, 145, etc. What they Reject, 147  
Piche-Nahmaz, Great Almoner, 16  
Pilgrimage of the Persians; Its Origin, Politics of the Persians towards their Neighbours, 118  
Precaution of the Persians to prevent Surprise on the Frontiers, ibid.  
Priests of the Mahometan Religion, 12  
Privileges granted to Merchants Invaded by the Viziers, which is the reason of the little Commerce now into Persia, 113, etc.  
Prayers of the Persians, 150  
Of the Princes of the Blood, and King's Sons, 11. Their sad Fate, ibid. What is done to his Brothers who Mounts the Throne, ib. etc.  
Proverb, (Persian) and the Occasion, 117  
Punishments (Rigorous) to those who are met when the King goes with his Haram, 59 What sort they make use of for Criminals, 131, etc. For those who sell by false Measure, or too dear, 137. For the Crimes of Uncleanness, 132. Divers other Punishments, 136  
Purification, (Persian) 181   

Q.  
Queen of Persia, vid. Cassa and Mariam Kanum,   

R.  
Raillery, by the Son of the Great Mogul on the Court of Persia, 64, etc.  
Ramazan, or Lent of the Mahometans, 11  
Rekib Kana-Agasi, who, 26  
Religion of the Persians; upon what grounded, 180  
Religion, etc. of the Gaures, or ancient Persians. Their Belief. What Name the Modern Persians give 'em. Their Opinions about the Fire. Their manner of examining what shall be their Lots in the other Life. Their Saints. Divers Opinions, and their Principal Feast, 183, etc.  
What benefit accrues by changing Religion, etc. 68  
Revenue of the King of Persia, 72  
Rohna Dolvet's, what they are, 17  
Revenge of a Christian upon a Turk, 37   

S.  
Sacrifices of the Persians, how they are performed, 149, etc.  
Sadre Cassa, Chief Pontiff of Persia, and his Authority, 12. His Titles, Qualities, and how much he is respected, 13. His Jurisdiction, 14  
Sadre Elman Aleck, second Pontiff, ibid. His Function, ibid.  
Sahab-Rakam's, who they are, 20  
Seasons for Hunting very long in Persia, 66  
Seat of the King, 45. Of the Officers near the King, ibid. Of the Lords, 46. Of the Musicians, ibid. Of the Stewards, ib.  
Sects (different) of Mahometans in Persia, 154. Every Condition has its own, ibid., etc.  
Security, none either to buy or sell Houses or Lands in Persia, 142  
Siege (Famous) of Mourg-ab, 81, etc.  
Schools (Public) of Persia, 154  
Strangers, how received and Treated in Persia, 2  
Stratagems of the Persians, 76. Towards the Hollanders, 100  
Subordination amongst the Priests of the Persian Religion. 153  
Sultan-Abdulla, his Valour, 81. His Garrison revolt against him, 84. His strange Resolution, ibid., etc. He is taken and made Captive, 86. His good Fortune in his Captivity, ibid. He Commands the Enemy's Army, 87. He gains a Battle, ibid. He obtains his Liberty, ibid. His Reception and Re-establishment in Persia, ibid. His Arrival causes an Alteration in the Persian Court, 89  
Superstitions of the Persians about Eating, 65   

T.  
Taxes of the Kingdom of Persia, 68  
Tamerlan, from a mean Shepherd become a famous Conqueror, 14, etc. He overcomes Bajazet near the City of Angory in Galatia, 4. Bajazet had but one Eye, and Tamerlan but one Leg, ibid. He Forces the Walls of China, and enters Egypt and Greece, 5. After his death Chick Sephi restores the Empire of Persia, ibid.  
Tats and the Kzel-Baches, who they are, 27  
Tefantchi-Agasi, who, 21  
Tents of the King and his Ladies, 60  
Tomans, what they are, 72  
Tombs of Hester and Mordecai, 170  
Toptchi-Bachi, who, 22  
Tortures, how practised, and how many sorts, 130  
Treasures of the King of Persia, 42  
Treason of a certain Governor, 82  
Tribunal of Religion, and its Chief Judge, 142. Difficulties there decided, 143  
Tribute of Christians, 69. Of Places of Debauchery, 70. How the Money raised of these is employed, 71  
Trumpets (speaking) distinguish degrees of Honour in Persia, 31, 39  
Troops of the King's Guards, and their Number, 72. Of the Frontiers of the Kingdom, and their Number, 74. Of the King's Forces in general, and their Number, 75  
Turban, its difference with that of the Turks, 46. That which the King wears, 47   

V.  
A Vessel of Gold of the King of Persia 's, 43  
Vaki Anevis, and his Office, 24  
Vackmiat Visiri, who, 26  
Valis, who they are, 30. Their Number, ibid. Their Prerogatives at Court, ibid. etc.  
The Vice Roy's, 32  
Veli-Nahmet, what this word signifies, 99  
Visier Elmulki, who, 19  
Vizier Cassa, who, ibid.  
Usbeg Tartars, Naturally Barbarous, 122, etc. They have a numerous Army on Foot against the Persians, 123. They have an Eye upon the Riches of the Town of Masched, 125   

W.  
Watch, who are those that keep it, 73  
Wife (Lawful) of the King, 62  
Wine, a Discourse about its Use, 157  
Witnesses, how many are required to prove a Debt, and what Qualifications they must have, according to the Mahometan Law, 139  
Workmen (French) entertained and Caressed by the King of Persia, 52. Their several Salaries, ibid. How the King values their Works, ibid.  
Workmen (Chinese) and others, ibid.   

Z.  
Zendroud, a River in Persia, 54   
Finis Tabulae.