 Section 18 of a year amongst the Persians by Edward Grandville Brown. This is a LibriVax recording. All LibriVax recordings are in the public domain. For more information or to volunteer, please visit LibriVax.org. Safahan ma'ani el lafzat jahan ast. Jahan lafzastu ma'ani isfahan ast. Isfahan is the idea connoted by the word world. World is the word and isfahan is the meaning. Jahan i rao agar isfahan i nabood. Jahan afarin rao jahan i nabood. If the world had no isfahan, the world creator would have no world. Man talaba she'an wajaddada wajadaw. Whosoever sicketh a thing and istreaness in search, findeth it. Jolfa is, as I have said, situated at some distance from Isfahan. And to walk from the mission house to the bazaar requires the best part of an hour. Hence it happened that, although I remained a fortnight in this place, I did not visit the city more than five or six times, and then chiefly for business in the bazaars or carven series. Four or five days after my arrival, however, I accompanied Mr. Aganour, the British agent, into the town, and he kindly devoted several hours to showing me some of its more interesting features. Some of these I have already noticed, and it only remains to say a few words about the rest. The first public building which we visited was the madrasa, or college, built by Sultan Hussein in whose unfortunate reign, 1694 until 1722 AD, the glory of the Safavi dynasty, and with it the glory of Isfahan was brought to a disastrous end by the Afhan invasion. The madrasa is built in the form of a hollow square and contains about 120 rooms for students and teachers, but of these two thirds are untenanted. In the center of the spacious courtyard is a large tank of water, pleasantly overshadowed by plain trees. The entrance to the college is through a corridor, now used as a small bazaar furnished on the side towards the road with massive gates overlaid with exquisite brasswork and adorned with Arabic inscriptions in the center and Persian on the margin. The walls of the corridor are also ornamented with tiles bearing inscriptions. Leaving this we proceeded to the Cehal-sutun, 40 columns, so called because of a double row of plain trees standing by the side of a stream which traverses the garden. The trees in question are only 20 in number, their reflections in the limpid water beneath, constituting the other 20 columns. At the farther end of this garden is the beautiful little palace called Haisht Behisht, eight paradises. This had belonged to the zealous sultan's minister Surim-ud-Dole whose life had recently been brought to an abrupt close by an obscure and rapidly fatal disease which defied the skill of the physicians. Such was the official report received from the capital where his disease had occurred. Popular rumor, however, ascribed his death to a cup of kajar coffee which had disagreed with the unfortunate nobleman. The walls of this palace are beautifully decorated and adorned with six fine paintings representing scenes of a battle or rivalry. Concerning the latter and old Seyyed who was present remarked within the nation that they were productions of a later age since such scenes of dissipation never disgraced the court of the payas Safavids. Over three battle scenes, one represented the root of the osbecs by the Persian army another in engagement between the Persians and the Osman Turks under Salim I and the Turks, one of the wars of Nader Shah with the Indians. Besides these and the two banquet scenes which had rose the indignation of the Seyyed there was a picture representing Shah Tahrmasp I receiving the fugitive emperor of Hindustan, Homaion signs of the prevailing vandalism were apparent alike in the palace and the garden. In the former, the beautiful mural decorations except the pictures were being covered by this big red paint. In the latter, the plain trees were falling beneath the axis of a party of woodcutters. A remonstrance addressed to the latter merely elicited the thoroughly Persian reply the Garhokhmast well it is ordered. They seemed sorry to be engaged in destroying the relics of the glorious past but the Garh, what else could they do? They could no more refuse to carry out the prince's wishes than they could venture to criticize his decision. In another room in a building at the other end of the garden were two portraits of a former governor of Asfahan Manoucher Khan, the Georgian eunuch who died in 1847 A.D. He is described by Gobineau as a man redoubté et rétoutable, par ce talent, et un peu aussi par ce côte and was so powerful that it is related that on one occasion the late king Mohammed Shah summoned him to Tehran and said to him I've heard that you're like a king at Asfahan to which the wily old minister promptly replied Yes, Your Majesty, that is true and you must have such kings as your governors in order that you may enjoy the title of Shahanshah King of Kings We passed through a portion of the palace and paid a visit to the Roknon Mulk who was acting as the beauty governor during the absence of the Zerlo Sultan He was a fine looking Shirazi and received us with great urbanity biding us be seated and ordering tea and qalyans to be brought to us At his side sat the Monajem Bashi or chief astrologer We presently asked if there was any news from the capital whereupon he informed us without any outward sign of the emotion so startling an event must have produced in him that a telegram had just arrived announcing that the prince governor the Zerlo Sultan had resigned all his extensive governments in southern Persia retaining nothing but the city of Asfahan From what I have already said in a previous chapter it will be sufficiently evident that a term resignation was a euphemism I took several walks around the environs of Jolfa and one of the first places which I visited was the Armenian cemetery Here after some search I found the grave of the Swiss watchmaker was put to death by the Mohammedan clergy two centuries ago for having in self-defense killed a Mosulman He was a great favorite with a king who exerted himself to save his life but the only condition in which this was possible was that he should consent to embrace Islam which he refused to do The heavy oblong stone which marks the spot where his body rests bears the simple inscription Round about this are the graves of a number of European merchants for the most part Dutch or Swiss who had been attracted to the then famous capital of the Safavis during the latter part of the 17th of the few English tombstones which I discovered one more the following curious inscription I also ascended two of the mountains which lie beyond the cemetery to the south of Jolfa One of these situated just to the west of the Shiraz road is called Kuhesufi On the northern face of this is a ruined building once I obtained a fine view of Esfahan the size of which now became apparent though the miles of ruins which surround it show how much larger it was in former days The whole of that portion of the plain in which the city lies was spread like a map at my feet To the east was the ill-famed Hizardarre the fabled abode of wolves and ephrates a waste of conical hillocks and near that side of it which bordered on the Shiraz road could be seen the single tree which marks the site of the farewell fountain the spot to which the traveler journeying towards the south is usually accompanied by his friends right across the plain from west to east meandered the Zoyanderu spanned by its three bridges and girth with gardens on the farthest side of this rose the domes and minarets of Esfahan opposite the city and on the south side of the river lay the great Mosalman symmetry called Takht-e-Fulad while on the same side of the river but farther to the west stretched the Christian suburb of Jolfa the other mountain which I ascended is called the Takht-e-Rostam and forms the extreme western limit of the range which terminates to the east in the Kuhesufi above described this mountain is crowned by great crest of overhanging rocks along the base of which I had to creep before I could ascend to the summit where stands a small building of brick in a very dilapidated condition from this point I could see far away to the west in the direction of Charmahal and the Bakhtiari country and a wild forbidden landscape it was hemmed in by black lowering mountains straight below me on the far side of the road leading to Charmahal was a remarkable mass of rock which seen from certain points of view looks like a gigantic lion it is often called the Sphinx by Europeans beyond this were gardens and walled villages on either side of the river and beyond these a background of mountains in the bosom of which lies the village of Najafabad one of the Barbie strongholds the exquisite clearness and purity of the atmosphere in Persia enabling one as it does to sea for an almost unlimited distance lends an inscribable charm to views such as the one which now lay before me and I long gazed with admiration on the panorama to the westward but when I glanced down into the dark valley to the south of the ridge and which I now stood towards which the mountain fell away so rapidly that it seemed as if one might cast a stone into it without effort a feeling akin to terror at its savage loneliness and utter isolation overcame me and I was glad to commence the descent would all speak lest some uncontrollable impulse should prompt me to cast myself down into this gloomy ravine another day I paid a visit to the celebrated but somewhat disappointing shaking minarets Minar Jombon situated to the west of Jolfa which were deeply rocked to and fro for my entertainment beyond these is a curiously shaped hill called the Otashgah on which as its name implies there is said to exist a ruined fire temple to this however I had not time to extend my excursion thus past the time I spent at the ancient capital partly in walks and sightseeing partly in the genuine society of Dr. Haroun and the other European residents in the late afternoon we often played tennis there being two very fairly good grounds in Jolfa of Persian society I saw but little and indeed for the first week I hardly had occasion to talk Persian at all except to the Mirza employed by the mission a man of considerable erudition not devoid of a certain degree of skepticism in the religious matters I several times questioned him about the Babis and begged him to put me in communication with them or at least to obtain for me some of their books whether he could or would have done so I know not for an occurrence which took place about a week after my arrival rendered me independent of such help brought me into immediate contact with the proscribed sect which had hitherto eluded all my search and gave an entirely new turn to the remainder of my sojourn in Persia the event which thus unexpectedly enables me to gratify to the full a curiosity which difficulties and disappointments had but served to increase was as follows one afternoon rather more than a week after my arrival and the day after the ascent of the Takht-e-Rostam above described I was sitting lazily in the sitting room which overlooked the courtyard wondering when I should again start on my travels and turning over in my mind the respective advantages of Shiraz and Yaz when two Dalals, brokers or vendors of curiosities armed with the usual collection of carpets brasswork, trinkets and old coins made their appearance rather from lack of anything else to do than because I had any wish to invest in curiosities which were as certain to be dear as they were likely to be spurious I stepped out into the porch to inspect the strange medley of objects which they proceeded to extract from their capacious bags and to display before me one of them however particularly took my fancy and I accordingly refused to treat the prices which they named as serious statements and offered only such sums as appear to me obviously below the real value hoping thereby to cause the Dalals of whose company I was now tired to withdraw in disgust the Dalals did not fail to discern my object and the other one an old man with henna-dyed beard ventured every monstrance Saheb he said we have come a long way to show you our goods and you have taken up a great deal of our time you'll not be dealing fairly with us if you send us away without buying anything I was about to remind him that I had not asked him to come and had only consented to examine his wares at his own request and on the distinct understanding that by so doing I was not in any way binding myself to become a purchaser when the younger Dalal stepped up onto the platform where I was standing put his mouth close to my ear and whispered you're afraid we shall cheat you I'm not a Muslim man that I should desire to cheat you I am a Bobby to this day I am at the loss to account for the motives which prompted this extraordinary frankness perhaps some rumour had reached the man for rumours in pursuit I get about in the most unaccountable manner that I was anxious to make acquaintance with the set to which he belonged perhaps he imagined that all Christians were better disposed towards the Babis than towards the Muhammadans perhaps the admission was merely a random shot prompted by the consideration that at least it was unlikely to expose him to any risk be this as it may the effect produced on me by those words was magical here at last was a long desired opportunity for which I had waited and washed for four months all my apathy was in a moment change into the most eager interest and my only fear now was that the Dalals would take me at my word and go you're a Bobby I said as soon as my astonishment allowed me to speak why I have been looking for Babis ever since I set foot in Persia what need to take about these wares about which I care but little get me your books if you can that is what I want your books, your books Sahib he said I'll do what is possible to gratify your wishes indeed I can promise you at least one or two books which will tell you about our beliefs is it that you are so desirous of these where did you hear about us if as you say you never yet met with one of our religion I heard about you I replied long before I came to Persia or even thought that I should ever do so a learned Frenchman who was living in Tehran soon after the Bob began to preach his doctrines he witnessed some of the terrible persecutions to which his followers were exposed and who was filled with wonder and admiration at their fortitude and disregard of death wrote the history of all these things in his own language when he returned to Europe this history I have read and this wonder and admiration I share so that I desire to know more of what you believe hitherto I have sought in vain and met with nothing but this appointment now please God by means of your help I shall attain my object so the news of the manifestation has reached Farangistan he exclaimed that is indeed well surely I will do all in my power to assist you in your search for knowledge of this matter nay if you would desire to converse with one of us who is learned and pious and has suffered much for the cause I will arrange that you shall meet him he is our chief here and once a fortnight he visits the house of each one of us who have believed to assure himself that our households are maintained in a becoming manner and to give us instruction and encouragement I am but a poor ignorant that lot but he will tell you all that you desire to know our whispered colloquy was now brought to an end as the elder Dalal began to manifest unmistakable signs of impatience hastily selecting a few small articles I presented him with a sum of money sufficient to compensate him for his trouble and restore his good temper and took leave of him and his comrade in treating the latter by no means to fade in bringing me the books which he promised to do if possible on the morrow next day at about the same hour my anxiety was brought to an end by the reappearance of the Babi Dalal who signified an answer to my look of inquiry that he had brought the books I immediately conducted him to my room but for some time I had to restrain my impatience owing to the presence of Haji Safar who seemed possessed by a desire to inspect the words brought by my new friend which was as uncountable as it was exasperating I was afraid to tell him to go lest I should still further arouse that curiosity which I had learned to regard as a dominant characteristic of Persians in general and Persian servants in particular so I had to wait patiently till he chose to retire no sooner was he out of the room than the Babi produced the books telling me that he expected his companion momentarily and that as the latter was a Mosulman we should do well to make the best use of the time at our disposal since his arrival would put an end to conversation on religious topics the books in question were two in number one was a manuscript copy of the Iran assurance which my companion declared to be an incontrovertible proof of the new faith and by far the most important work to prepare me for a full comprehension of the Babi doctrines the other was a small tract written as I afterwards learned by Abbas Afandi the son of Bahá'u'lláh who is the present chief of the Babis and resides at Acre in Syria at the request of Alishuqat Pasha the explanation of the tradition I was a hidden treasure and I desired to be known therefore I created creation that I might be known which tradition stated to have been revealed to David constitutes one of the cornerstones of Sufi mysticism the purchase of these books was soon effected for I was prepared to give a much higher price than was actually demanded specimens of calligraphy were next produced some of which were the work of one of Bahá'u'llh's sons others of the renowned Meşcin Alam who was one of the Babis exiled to Cyprus in 1868 AD by the Turkish government and who was as I gathered related in some way to my friend the Dallal Meşcin Alam's skill in calligraphy is a matter of notoriety amongst the Babis and his writing is indeed very beautiful especially curious were some of his productions in which the writing was so arranged as to take the form of a bird Khateh Morghi the Dallal informed me that these would be eagerly sought after my Persians of all classes were it not that they all bore as the signature of the pen man the following verse in the domain of writing a king of notes the servant of Baba Bahá'u'llh Meşcin Alam Bahá'u'llh died since these words were written on the 16th of May 1892 and was succeeded by one of his sons entitled Ghosn-e-Azam the most mighty branch See Journal of the Royal Asiatic Society for 1892 pages 706 until 710 Food note 2 I cannot here repeat all that I have written elsewhere on the history especially the later history of the Babis those who desire full information on the subject I must refer to my papers in the Journal of the Royal Asiatic Society July and October 1889 and April, July and October 1892 and to my translations of the traveler's narrative Cambridge 1891 and the new history Cambridge 1893 For the benefit of the general reader I give the following brief epitome which will suffice to render intelligible what is said in this book about the sect The Bab before his death 9th July 1850 had nominated as his successor a youth 19 years of age named Mirza Yahya and entitled Sophe Azal the Dawn of Eternity who belonged to a noble family of Nur in Mozandaran his succession was practically undisputed until 1866 he was recognized by all the Babis including his half-brother Mirza Hossein Ali and titled Baha'u'llah the Splendor of God who was about 13 years senior to him as the head of the Babi Church in 1852 in consequence of the violent persecution of the Babis which followed the attempt on the Shah's life the headquarters of the sect were transferred to Baghdad there the Babi chiefs remained till 1862 or 1863 when at the request of the Persian government they were transferred by the Turkish authorities to Constantinople where they remained four months and thence to Adrianople while they were at Adrianople Baha'u'llah announced him to be him whom God shall manifest that great deliverer and full-filler of the new dispensation whose advent the Bab had announced most of the Babis admitted his claim and became Baha'is some few adhered to Sophe Azal who vigorously contested it and were henceforth known as Azaliz disputes and quarrels ensued and finally in the summer of 1868 the rivals were separated by the Turkish government Sophe Azal with his family and a few of Baha'u'llah's followers including Meşrin Ghadam was sent to Famagusta in Cyprus where he still resides being now a pensioner of the English government Baha'u'llah with his family a number of his followers and six or seven of the followers of Sophe Azal was sent to Acre on the Syrian coast this is still the headquarters of the Baha'is who constitute the vast majority of Babis at the present day but Baha'u'llah himself as stated in a previous note died on the 16th of May 1892 after the occupation of Cyprus by the English the surviving exiles there in turn were given permission to depart if they so pleased or this permission Meşrin Ghadam availed himself he left Cyprus in September 1886 for Acre where I met him in April 1890 as it was the sale of these works of art was limited entirely to the Babi community when the inspection of these treasures was completed I asked the Dalal whether he knew where the two Syed's who suffered martyrdom for the Babi faith about the year 1879 were buried yes he replied I know the spot well and will take you there if you wish it but surely Saheb you who are so eager to obtain our books who desire to visit the graves of our martyrs must be prompted by some motive beyond mere curiosity you have been to Acre you have been honored by beholding the blessed countenance you are yourself a Babi say is it not so there is no need to conceal anything from me my friend I answered I am neither a Babi nor have I been to Acre yet I confess that I am actuated by something more than mere curiosity I cannot but feel that a religion which has produced examples of such heroic courage and fortitude as yours merits a careful examination since that must needs contain noble thoughts which can prompt to noble deeds in visiting the graves of your martyrs I would feign pay a tribute of respect to those who gave up wealth ease and consideration nay even life itself for the faith which they held dear than all else at this point our conversation was interrupted by the entrance of the other Darlal with a collection of pictures articles of brass work and other curiosities from which I proceeded to make a selection it was proposed by myself and readily agreed to by the Darlals that there should be no bargaining they would state the price which they had actually paid for each of the articles in question and I if it appeared to me reasonable would give it together with a small percentage for their profit in consequence of this the transaction was one of the shortest and pleasantest I had ever affected in the ace where bartering and haggling about prices is usually inevitable and so far as I could judge I obtained the full value of my money just as they were leaving the Bobby found an opportunity of whispering in my ear do not forget next Saturday I will make arrangements for someone to meet you at a given spot in the town if I cannot find anyone else I will come myself whoever your conductor may be you will recognize him by his side and will follow him he will bring you safely to my house and there you will meet our chief I will see you again before then and inform you of the spot determined on may God be your keeper End of section 18 section 19 of a year amongst the Persians by Edward Granville Brown this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org Saturday came at last and at an early hour my friend the Dalol appeared after a brief consultation we agreed on one of the principal Carvan series in the city as the best rendezvous I was to be in waiting there shortly after midday in either my friend or his associate would come to meet me at the appointed time I was in readiness at the spot designated and I had not waited long before the elder Dalol appeared caught my attention signed to me to follow him and plunged once more into the labyrinth of the bazaars once assured that I was following him he hardly looked back till after half an hour's rapid walking we reached the house of the Bobby who welcomed me at the door led me into the sitting room and in the intervals of preparing tea for me and the distinguished guest he was still expecting pointed out to me a number of his treasures these included a photograph of the above mentioned Meshkin Ghalam and his two sons and another photograph of the graves of the martyrs of Esfahan which he assured me had been taken by a European resident who was greatly attached to the murdered men after a short while there came a knock at the outer door my host hastened out and immediately returned ushering in the Bobby missionary to whom he presented me he was a grave earnest looking man of about 45 years of age as I should guess and as he sat opposite to me sipping his tea I had plenty of time to observe his countenance attentively and to note the combination of decision energy and thoughtfulness which it expressed his manners were pleasing and his speech when he spoke persuasive all together he was a man whom one would not readily forget even after a single interview and on whose memory one dwells with pleasure the elder Dalal who had absented himself for a short time soon returned and with him another Bobby a tile maker by trade the presence of the former put some restraint on the conversation so that I was unable to ask many questions I learned however that he whom I now behold was one of the chief missionaries of the new faith for which he had suffered stripes imprisonment and exile more than once I begged him to tell me what it was that had made him ready to suffer these things so readily you must go to acre he replied to understand that have you been to acre I said and if so what did you see there I've been there often he answered and what I saw was a man perfect in humanity more than this he would not say you're leaving a swahan as I understand in a few days he remarked an opportunity is lacking to explain to you what you desire to know I will however ask you the friends at Shiraz and Abadeh also if you wish requesting them to expect your arrival and to afford you all facilities for discussing these matters should you intend to visit other towns at a subsequent date they will furnish you with all necessary recommendations and instructions the friends are everywhere so hitherto you have sought for them without success and only at last chance and them by what would seem a mere accident now that you have the clue you will meet them wherever you go write down these two names here he gave me the names and addresses of two of his co-religionists at Abadeh and Shiraz respectively and when you arrive inquire for them before your arrival they will be duly informed of your coming and of your reason for desiring to converse with them now farewell and may God direct you onto the truth Akka said the Dalal the Sahib desires to visit the graves of the king of martyrs and the beloved of martyrs and I have promised to take him there will you not also accompany us that we may beguile the way with profitable conversation it is well that he should visit these graves answered the other and we thank him for the good will towards us which his desire to do so implies nevertheless I will not come for I am perhaps too well known of men and it's not wise to incur needless risk farewell soon after the departure of the chief I also finding it later than I had supposed rose to go a tile maker volunteer to guide me back to the Karman Sari there was but little opportunity for conversation on the way thither nor would it have been safe to talk of those matters which occupied our minds in the open street you see Sahib whispered my companion what our condition is we are like hunted animals or beasts of prey which men slay without compunction and this because we have believed in God and his manifestation on arriving at the Karman Sari once I had started I bade farewell to my guide and betook myself to the office of messengers Ziggler's agents to conclude the arrangements for my journey to Shiraz a military was found a native of the village of Horazkan called Abdul Rahman who agreed to furnish me with three animals at the rate of three termines rather less than one pound ahead to convey me to Shiraz in 14 marches and to hold for one day at any place on the road which I might choose half the money was at once paid down and the bargain being satisfactorily concluded I walked home to Julfa with messengers Ziggler's agent who had kindly assisted me in making these arrangements next day early in the afternoon my friend the Dalal came to conduct me to the tombs of the Martyrs after a walk of more than an hour in a blazing sun we arrived at the vast symmetry called Tarte Foulade the throne of steel threading our way through the wilderness of tombstones my companion presently aspired and summoned to us a poor grave digger also belonging to the persecuted set who accompanied us to a spot marked by two small mounds of stones and pebbles here we halted and the Dalal turning to me said these are the graves of the Martyrs no stone marks the spot because the Mosalmans destroyed those which we placed here and indeed it's perhaps as well that they have almost forgotten the resting places of those they slew lest in their fanaticism they should yet further desecrate them and now we will sit down for a while in this place and I will tell you how the death of these men was brought about but first it is well that our friend should read the prayer appointed for the visitation of this holy spot the other thereupon produced a little book from under his cloak and proceeded to read a prayer partly in Arabic partly in Persian when this was concluded we seated ourselves by the graves and the Dalal commenced his narrative this said he pointing to the mound nearest to us as a tomb of Hajj Mirza Hassan whom we call Sultana Shuhada the king of Martyrs and that yonder is the resting place of his other brother Hajj Mirza Hussein called Mahbubu Shuhada the beloved of Martyrs they were sayed by birth and merchants by profession yet neither their descent from the prophet nor their rare integrity and business transactions and liberality to the poor which were universally acknowledged served to protect them from the wicked schemes of their enemies amongst their debtors was a certain Sheikh Bakir a mullah of the city who owed them a sum of about ten thousand two months three thousand pounds now Sheikh Bakir knew that they were of the number of the friends and he thought that he might make use of this knowledge to compass their death and so escape the payment of the debt so he went to the Imam Jome of Isfahan who was the chief of the clergy and said to him these men are Babis and as such they are according to the law of Islam worthy of death since they do not believe that Muhammad the apostle of God is the last of the prophets but hold that Mirza Ali Muhammad of Shiraz received a new revelation whereby the Quran is abrogated to my knowledge also they are very wealthy and if they be slain for their apostasy from Islam their wealth will be ours the Imam Jome was easily persuaded to become a party to this design and these two wicked men accordingly went to the zeal of Sultan the prince governor and laid the matter before him he was by no means averse to a scheme which seemed fraught with prophet to himself but nevertheless hesitated to decree the death of those whose descent from the prophet apart from their blameless lives appeared to entitle them to respect and consideration at length he answered thus I cannot myself command their execution since they have committed no crime against the state if however you and the name of the sacred law of Islam condemn them to death I shall of course not interfere with the execution of the sentence Sheikh Baqir and the Imam Jome therefore withdrew and summoned seventeen other Mullahs and these after a brief deliberation unanimously signed the death warrant of the two Syed's who were fought with, arrested and cast into prison when this transpired there was great consternation and distress amongst all classes including the European residents to whom the uprightness and virtue of the doomed men were well known application for the remission of the sentence was made by telegraph to Tehran and the request was supported by one of the European ambassadors resident there the Shah consented to grant a reprieve and telegraphed the zeal of Sultan to that effect but too late to stop the execution of the sentence the two Syed's having refused to purchase life by apostasy had their throats cut cords were then attached to their feet and their bodies were dragged through the streets and bazaars to the gate of the city where they were cast under an old mud wall which was then overthrown upon them when it was night an old servant of the martyred men who had marked the spot where their bodies were cast came thither and extricated them from the debris of the ruined wall the fall of which had scarcely injured them he tenderly washed away the blood and dust which covered them with water from the Zayanderu and then bore them to the cemetery where he buried them in two freshly made graves in the morning the soldiers and servants of the prince discovered the removal of the bodies suspicion fell on the faithful old servant but he refused to reveal anything under the cross examination to which he was subjected so that eventually they were compelled to let him go and the bodies of the martyres were left in peace but we cannot mark the spot where they are buried with a stone for when one was put up the Mosulmans whose malignity towards us is unbounded and who know very well that we pay visits to these graves in secret over three weeks our friend here pointing to his companion was brought to believe by means of these martyres was it not so? yes, answered the other some time after that I saw in a dream vast crowds of people visiting a certain spot in the cemetery I asked in my dream whose are these graves and answer came those of the king of martyres and the beloved of martyres then I believed in that faith for which they had witnessed with their blood seeing that it was accepted of God and since then I visit them continually and strive to keep them neat and orderly and preserve the spot from oblivion by renewing the border of bricks and the heap of stones which is all that marks it he is a good man rejoined the Dalla and formally those of the friends who came to visit the graves used to rest for a while in the little house which he has near here in partake of tea and gallions the Mosulmans however found this out made a raid on his house abused and threatened him and before they departed destroyed his tea things and pipes he is very poor he added in a whisper give him a Qiran for his trouble it's an action which has merit I accordingly gave a small present to our guide who departed with expressions of gratitude after sitting a little while longer we two rose to go and taking a last look at the graves from each of which I carried away a small stone as a memento we once more turned our faces towards the city on our way towards the gate of the cemetery we again passed the poor grave digger with his little boy and he again greeted me with expressions of thankfulness good wishes for my journey I was much touched by the kindliness of these poor people and communicated something of my thoughts to my companion yes he answered we are much near to you in sympathy than the Mohammedans to them you are unclean and accursed if they associate with you it's only by overcoming their religious prejudices but we are taught to regard all good men as clean and pure whatever their religion with you Christians especially we have sympathy has it not struck you how similar were the life and death of our founder whom indeed we believe to have been Christ himself returned to earth those of the founder of your faith both were wise even in their childhood beyond the comprehension of those around them both were pure and blameless in their lives and both at last were done to death by a fanatical priesthood and a government alarmed at the love and devotion which they inspired in their disciples but besides this the ordinances enjoined upon us are in many respects like those which you follow we are recommended to take to ourselves only one wife to treat our families with tenderness and gentleness and while paying the utmost attention to personal cleanliness to disregard the ceremonials of purification and the minute details concerning legal impurity of which the Mosul months make so much further we believe that women ought to be allowed to mix more freely with men and should not be compelled to wear the veil at present fear of the Mohammedans compels us to act as they do in these matters and the same consideration affects many other ordinances which are not obligatory on us when their observance would involve danger thus our fast is not in Ramazan but during the 19 days preceding the Noru's New Year's Day we are now in this period but I am not observing the fast because to do so would expose me to danger and we are forbidden to incur needless risk our salutation too is different from that of the Mohammedans when we meet we greet one another with the words Allahu Abha God is most bright of course we only use this form of greeting when none but friends are present can you recognize one another in any special way I ask I think we can do so by the light of affection answered my companion and in support of this I will tell you a curious thing which I myself observed my little boy was not ten years old greeted Mirza Hassan Ali whom you met in my house yesterday with the words Allahu Abha the very first time he saw him while I have never known him use this form of salutation to a Mohammedan your doctrines and practices I observed certainly seem to me very much better than those of the Muslims so far as I have understood them at present their doctrines he rejoined are as untenable as their actions are corrupt they have lost the very spirit of religion while degrading symbols into superstition see for example what they say concerning the signs of the Imam Mahdi's coming they expect Antichrist to come riding on an ass the distance between the ears of which shall be a mile while at each stride it shall advance a parasang they further assert that each of the hairs on its body shall emit the sweetest melodies which will charm all who allow themselves to listen into following Antichrist some of the mullahs believe that this ass the existence of which it is impossible to credit if one reflects for a moment on the absurdity of the characteristics attributed to it is concealed in Yanga Dunya the new world that is America which they say is opposite to Esfahan and that in the fullness of time it will appear out of a well in this neighborhood the absence of these impossible and imaginary signs the excuse whereby they justify their disbelief in his highness the point that is the Bab and refused to see in him the promised deliverer whom they prophesied to be expecting but we who understand all these signs in a metaphorical sense see very well that they have been already fulfilled what is Antichrist? but a type of those who oppose the truth and slay the holy ones of God for what is Antichrist? but a type of those who oppose the truth and slay the holy ones of God what is the ass of Antichrist? striding across the earth and seducing all those who will give ear to the sweet strains proceeding from it the same foolish mollus who support the temporal powers in attempting to crush the truth and please the natural inclinations and lusts of men by their false teachings the possessions of the infidel are lawful unto you they proclaim how easy a doctrine to receive and how profitable this is but one instance of these sweet strains to which all whose eyes are not open to the truth of God and whose hearts are not filled by the voice of his spirit lend their ears so readily in a similar manner do we understand all the symbols which they have degraded into actual external objects thus the bridge of Sarath over which all must pass to inter-paradise is finer than a hair in sharper than a sword what is it but faith in the manifestation of God which is so difficult to the heart of heart the worldly and the proud conversing thus we arrived at the side of the river just where it is spanned by the bridge called Polachadjou a much finer structure than even the bridge of thirty-three arches which I had admired so much in my entry into Jolfa my companion suggested that we should sit here a while on the lower terrace for the bridge is built on two levels and smoke a galleon and to this I readily consented after admiring the massive pairs and solid masonry of the bridge and the wide sweep here and the route we resumed our way along the southern bank in the direction of Jolfa on our way we visited the deserted palace called Haftdast seven hands here was visible the same neglected splendor and ruined magnificence which was discernible elsewhere one building the Namakdan sold cellar sold down by one of the ministers of the zealot sultan to afford material for a house which he was building for himself another called Aynehane the chamber of mirrors was nearly stripped of the ornaments which gave it its name the remainder being for the most part broken and cracked everywhere it was the same crumbling walls heaps of rubbish and marred works of art still beautiful in spite of injuries due as much to wanton mischief as to mere neglect would that some portion of that money which is spent in building new palaces in the capital and constructing Makman Haaneh neither beautiful nor pleasant where devoted the preservation of the glorious relics of a past age that however is as a rule the last thing an oriental monarch cares about to construct edifices which may perpetuate his own name is of far more importance in his eyes than to protect from injury those built by his predecessors which indeed he is perhaps not sorry to see crumbling away like the dynasties which reared them and so it goes on king succeeding king they nasty over throwing they nasty ruin added to ruin and through it all the mighty spirit of the people dreaming the dream of the souls this entanglement while the stony eyed lions of Percipolis look forth in their endless watch over a nation which slumbers but is not dead footnote the account actually given me by the Dalal on this occasion begins here what precedes was told me subsequently at Shiraz by another of the Bobby missionaries who added other particulars amongst which was a statement which one cannot but hope may be untrue that the telegram containing the reprieve actually reached the zealous sultan before the execution had taken place and he devined its contents laid it aside and opened till news reached him that the Syedz had been put to death and then sent an answer to Tehran expressing regret that the sentence had been carried out before the remand came I have thought it better to put the whole story in line in the mouth of the Dalal reserving a few incidents which I subsequently learned for narration in their proper place the Babis for the most part unlike the Mohammedans believe that Christ was actually crucified by the Jews and not as the latter assert taken up into heaven miraculously while another resembling him in appearance was crucified in his stead but few of the Mohammedans are conversant with the gospels while the reverse holds good of the Babis many of whom take pleasure in reading the accounts of the life and death of Jesus Christ Nohruz is the old Persian New Year's Day which falls about 21st March at the Werner Equinox End of Section 19 Section 20 of A Year Amongst the Persians by Edward Granville Brown This is a LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer www.vox.org Recording by Nicholas James Bridgewater A Year Amongst the Persians by Edward Granville Brown Section 20 Chapter 9 From Esfahon to Shiroz Verse 10 And the torrents have laid bare its traces as though to a book which a pen renews the characters, and I stood questioning them. But how can we question dumb rocks, whose speech is not clear, mo'al'aqa of labid? She rose o'al be ruknau, the aun baud e'chosh nasim, e'ibash makon, kechau l'roche haft ke shvarast, she rose, and the stream of ruknau baud, and that fragrant breeze, disparage it not, for it is the beauty spot of the seven regions. Halfez, chon migozari bechau ke she rose, gu man be folan zameen asiram, when thou passest by the earth of she rose, say I am a captive in such and such a land. Once again the vicissitudes and charms of the road are before me. But in this case a new and potent factor, hitherto absent, comes in to counteract the regret which one must always feel in quitting a place where one has been kindly received and hospitably entertained, and where one has made friends, most of whom one will in all probability never meet again. This potent incentive to delay my departure no longer is the thought that when I quit Esfahan less than a week will see me in the classical province of Fars, less than a fortnight will bring me to the glories of Persepolis, and that after that two short days will unfold before my longing eyes, the shrines and gardens of the pure earth of she rose, which has been throughout the goal of my pilgrimage. Of course the first day's march was no exception to the general rule I have already laid down. I was aroused before eight a.m., and informed that the muleteers were ready to start, and desired to do so at once, as they proposed to break a stage as the expression goes, that is, to push on a distance of eight or nine parasangs to Mayar, the second halting-place out of Esfahan to the south. Accordingly dressed hurriedly and finished packing, full of anxiety to secure so desirable a consummation as the shortening of the less interesting part of the journey by a whole day. When I descended I found that the muleteer had gone off again to fetch the inevitable sacking and ropes which are always wanted and apparently always forgotten. I was compelled therefore to abandon all hopes of getting further to Marge, some three parasangs distant from Jolfal, and to resign myself to an idle morning. It was not till after lunch that all was ready for the start, and bidding farewell to my kind host, Dr. Hearnler, I mounted the sorry steed assigned to me, and, with my mind filled with delightful anticipations, turned my face in the direction of Shiraz. Karapit, the head servant of the mission, accompanied me on my way as far as the farewell fountain, rendered conspicuous by the solitary tree which stands beside it, and even for some distance beyond it till the post-house of Marge appeared in the distance. Then he turned back, wishing us a good journey and a monotonous ride of an hour or so, brought us to our halting-place, which the muleteers for some reason had changed from Marge to a village somewhat further on, called Galeyeshur, while it was still early in the afternoon. We put up at a dilapidated caravansoirai where nothing occurred to vary the monotony, except the arrival, sometime after sunset, of a party of Jewish minstrels and dancing boys, who were, like ourselves, bound for Shiraz. Next day we left the plain and entered the rugged defile known as the Urcheny Pass, that somewhat monotonous grandeur of which was enlivened by numbers of pilgrims bound for Karbalal, by way of Esfahan and Kermanshal, who Haji Safar did not fail to greet with a salutation of Ziorata Trabul, may all pilgrimage be accepted. Here I may remark that the greetings used on the road differ from those employed elsewhere, and each one has its appropriate answer. The commonest of them are Forsatboshad. May it be an opportunity, to which the answer is Khodao Beshoma Forsatihad, may God give you opportunity, and Ogurboshad, may it be luck, the reply to which is Ogureshoma Becherbaud. May your luck be good. It was not yet 3 p.m. when we reached Mayar and halted at an old caravansoirai, the construction of which was, as usual, attributed to Shah Abbas. There was nothing to do but to while away the time as well as might be by lounging about, looking at the few travellers who had taken up their quarters at this disconsolate spot, and superintending the culinary operations of Haji Safar. The next day's march was almost precisely similar to that of the previous day, a grey, stony, glaring plain, thinly covered with camel-thorn and swarming with lizards, on either side of which were bare black hills of rugged outline. Soon after 2 p.m. we came in sight of the blue dome of an emam-zaudeh situated in the precincts of the considerable town of Bormeshah. As it was a Thursday, Shabbajom-ehr, Friday Eve, which is the great day for performing minor pilgrimages and visiting the graves of deceased friends, we met streams of the inhabitants, coming forth from the town, bent on such pious errands. Taking them all round, I think they were the most ill-favoured, dour-looking people I ever saw in Persia, generally, however forbidding the appearance of the men may be, of the women one cannot judge since they keep their faces veiled. The children at least are pretty and attractive. But in all these files of people whom we met, I hardly saw a single face which was otherwise than sour and forbidding. Before 3 p.m. I reached the telegraph station and was welcomed by Mr. Gifford, the resident telegraphist, and his wife. The son of the governor of Gomeshah, Mirza Agha, by name, was there, and later he was joined by his father, Mirza Mahdi Khan, who had come to try and extract some information about the political outlook in Esfahan. It appeared that an unfortunate man from Ezekhorst had arrived in Gomeshah, and that, on the preceding day, bringing the news of the Zellos Sultans dismissal. This news was naturally very unwelcome to the governor, so unwelcome that he not only declined to believe it, but ordered the man who brought it to be bastinadoed. Although this had the effect of checking further speculation and gossip, the governor was unable to overcome a certain feeling of uneasiness as to his future tenure of office, and hence these visits to the telegraph office. Next morning the muletier came to see me early and offered to push on to Aminabad that day, and to Shulgestan in Fars on the morrow. I found, however, that this procedure would involve passing some distance to the east of the curious village of Ezekhorst, or Yezdekhorst, which I was anxious to see. I decided, therefore, to go no farther than Maxud Beg, and as this was only for Parasang's distant, I gladly accepted the invitation of my kind host to stay to lunch and start after midday. The march was absolutely without interest, and the village of Maxud Beg, where we arrived about 4.30pm, was a most desolate looking spot. Here we found the Jewish minstrels who had overtaken us at Marrg, entertaining the muletiers and villagers with a concert in the caravanserai. The music peered to me very pleasing. This and the exhilarating thought that on the morrow I should bid farewell to Erop, and enter the classical province of Fars, the cradle of Persian greatness, enabled me to bear with equanimity the dullness of the dilapidated caravanserai. I was further regaled with a dissertation by Haaji Safar on the virtues of the woodlouse. This animal, he informed me, only appears for a short period before the no-ruze. At that great festival, people take it in their hands, along with gold coins, for luck. It bears different names in the north and south. In Tehran it is called Kharekhawki, earth ass, while in Shiraz it enjoys the more pretentious title of Kharekhawki, divine little donkey. On the following morning, 10th March, we got off about 7.45am. The scenery was similar to that of the preceding two days, a stony valley bounded by parallel chains of hills. As we advanced, the hills to the east became lower and lower, finally being reduced to broken, fin-like ridges situated one behind another. While beyond these, bordering the western edge of the plain, high stone mountains began to come into view, which the muleteer informed me belonged to the province of Lorestan. About 11.15am, we halted for lunch at Aminabad, the last village in Erogh. From this point we could clearly see before us a small conical hill, beyond which lay the hamlet of Yezdechaost, which I was so anxious to see. I had read many accounts of this natural fastness perched on a precipitous rock, and accordingly, as we drew near the conical hill, which is called Telepelo, I suppose, from its resemblance in shape to the pile of rice which constitutes this dish, I strained my eyes eagerly to catch a glimpse of its airy-like abodes. My first impressions were a mixture of disappointment and surprise. On passing the hill, I could plainly discern the green dome of a little imam-zaude, surrounded by a straggling cemetery. Beyond this, apparently on the same level and situated on a flat plain, which we were traversing, appeared the village of Yezdechaost. Where was its boasted inaccessibility and the sheer precipices which, as all travellers asserted, rendered it one of the most marvellous natural fastnesses to be found in the world? No amount of exaggeration I thought could account for such a description of the place I saw before me, which apparently did not enjoy even the most trifling elevation above the surrounding plain. While I was reflecting thus and wondering if the muletiers had, for some object of their own, deceived me, we passed through the cemetery, and all at once came upon one of the most remarkable sights I ever saw, right across our path, lay a mighty chasm, looking like the dry bed of some giant river of the past. In the middle of this stood what I can only describe as a long, narrow island, with precipitous sides, the summit of which was crowned with tear upon tear of grey, flat-roofed dwellings, which even hung over the edge of the cliff, supported by beams and rafters. These projecting outwards in all directions gave to the place the appearance of some strange collection of birds' nests, rather than of human habitation. At the upper, that is the western end, this island was almost joined to the northern edge of the chasm. The comparatively shallow depression, which separated them, being spanned by a drawbridge, by raising which all access to the town can be cut off. At all other points, a sheer precipice, increasing in height towards the east, protects it from all possibility of invasion. At Yezdychost, the road to Chiroz bifurcates. What is called the Sarhad, or Summer Road, bears to the south-west into the mountains, while the Garmsir, or Winter Road, crosses the chasm or valley below Yezdychost, and trends towards the southeast. As it was still early in the year, and the snow was not yet gone from the uplands traversed by the former, we had determined on following the latter, which course had this additional advantage that it would lead us past Persepolis. The inhabitants of Yezdychost do not apparently care to have strangers dwelling in their cliff-girt bode. At any rate, the caravanserai and post-house are both situated at the bottom of the chasm, across the little river, Aube-Marvon, which flows through it, and to the southeast of the crag, on which the village stands. On coming to the site of the brink of the chasm, we therefore made a detour to the right, west, which brought us to the point where the drawbridge is placed, when the path leads down the side of the gully to the caravanserai, where we arrived in about a quarter of an hour. It is a very fine edifice, built as an inscription over the gateway testifies by, quote, the most potent king and most generous prince, the diffuser of the faith of the pure imams, the dog of the threshold of Ali, the son of Abu Talib, Abbas, the Safavi. May God perpetuate his kingdom and rule. The inscription is very beautifully executed, but unfortunately it has been greatly injured, many of the tiles having been removed and others broken. I asked the villagers why they did not take better care of a building of which they ought to feel proud. They replied that it was not their fault, thirteen or fourteen years ago, a feranghi came by and wishing to possess some of the tiles offered one of the men at the post house two or three tomans if he would remove some of them. The temptation was too strong for the latter, and accordingly he went the same night with a hammer and chisel to carry out the traveller's wishes. Of course he broke at least as many tiles as he removed, and a noble monument to the past was irreparably injured to gratify a traveller's passing whim. I was anxious to see the interior of the village, and accordingly asked some of the inhabitants who came to stare at me whether they could take me over it. They readily agreed to do so, and after tea I sallied forth with my guides, crossed the fields, already green with sprouting wheat, and, skirting the southern face of this natural citadel, reached the drawbridge at the western end. Passing over this we entered a dark passage, which, with occasional outlets into comparatively open spaces, traverses, or rather tunnels through the whole village from west to east. This is the only street, for the rock is narrow, though long, and there is not room in most places for more than two houses side by side. My guides informed me that their town, of which they seemed proud in no small degree, was very old, three hundred years older than Esfahan. And in proof of their assertion they pointed to a stone in the gateway on which they said I should find the date. As a matter of fact, the only date I could see was AH 1218 about AD 1803. But there appeared to be other more or less obliterated characters which the gloom pervading even the entrance of this dim passage would not suffer me to decipher. As we advanced, the street at first open above became entirely covered over by houses, and the darkness was such that we could not see a yard ahead, and were only saved from continual collisions with other passengers by the cries of YALO, uttered by my companions to give warning of our approach. The houses are for the most part three or four stories high, and are entered by stairs communicating directly with the street. On the outer side they are furnished with platforms or balconies, one above the other, which overhang the cliff in a most perilous manner. On to some of these my guides took me that I might admire the view, but my enjoyment of this was somewhat marred by the sense of insecurity with which the very frail appearance of the platforms inspired me. I should have thought, said I to my guides, that these platforms would have been very dangerous to your children, for I observe that they are provided with no rail to prevent anyone from falling over. They are dangerous, was the quite unconcerned reply, hardly a year passes without two or three falling over and being killed. I wonder the houses themselves don't fall, I remarked after a brief interval, during which the palpable weakness of the flimsy structure had become more than ever manifest to me. They do, replied the unmoved villagers, look there. I turned my eyes in a direction indicated and saw a dismal wreck hanging over the edge of the cliff. Feeling my curiosity quite satisfied, I suggested that we should continue our tour of inspection, whereupon they took me into one of the houses, which appeared to be the chief shop of the place, and set before me an array of nuts and fruits, a few of which I felt compelled to eat as a matter of courtesy, while the villagers watched me with grave and polite attention. We next visited the mosque, which seemed ancient, though I could find no date-graven on its walls, nothing but the usual summary of the Shiite faith. There is no God but God. Muhammad is the apostle of God, Ali is the friend of God. Though more solid in structure than the other buildings, it is very simply adorned, for it contains nothing but a membar, and or pulpit, looking more like a stepladder than anything else. This and the arch of the Mehrab, by which it stood, were the sole features whereby one could divine that the place was not intended for a barn or a granary. On leaving the mosque we visited the one other shop which this primitive place contains, where I was politely compelled to accept of a quantity of that gruesome sweetmeat known as Shakkar Panir, sugar cheese. Then we quitted the village by the same way whereby we had entered it, for indeed there is no other, and returned to the caravanserai. Though I retired to bed early, I lay awake for some time, watching the lights which twinkled from the airy dwellings of Yezdiqaost, and gave to the shadowy outline of the great rock somewhat the appearance of a gigantic vessel lying at anchor in a river. Next day we ascended the southern side of the gully by a road running eastwards, until we again reached the summit of the plateau. Here I halted for a few moments to gaze once more on the picturesque scene, and then we struck off towards the south, still bearing somewhat to the east. On the road we met many peasants and some few travellers. They nearly all carried arms, and were, as a rule, darker in complexion, and fiercer in aspect than the inhabitants of Eralq. About 2.30pm we arrived at Sholghestan, a small picturesque village rendered conspicuous by a green domed imam Zadeh, closer to which is situated the dilapidated caravan Sarai. Since the latter appeared incapable of furnishing comfortable quarters, we but took ourselves to the Chapar-Khalne Post House opposite, where I was provided with a very comfortable room. The postmaster, Na'eb Chapar, was extremely courteous and attentive, and sat conversing with me for some time. From him I learned that the news of the Zelo Sultan's fall and the consequent dismissal of all his deputy governors had created great excitement throughout Fars, and especially at Shirals where the Soheb Divan, in whom the administration of the province had hitherto been virtually vested, was greatly disliked. His dismissal was the signal for universal rejoicing, and it was said that Rezohaun, the chief of one of the Arab tribes settled in the neighbourhood of Shirals, was encamped near the Tomb of Cyrus at Murghaub, waiting for the arrival of the ex-governor. Against whom he was breathing threats of vengeance. The postmaster thought, however, that the tidings of the advance of the new governor, Prince Ehtishomo Dole, who had already reached or nearly reached Espihon, would prevent him from proceeding to extremities. Later on another man came in, whose one-soul topic of conversation was dervishes, for whom he professed the most unbounded regard. His enthusiasm had apparently been aroused by the recent visit of some celebrated saint from Kermon. I ventured to ask him if there were any barbees in Sholvestan, at the very idea of which he expressed the utmost horror adding with pride, we would at once slay anyone whom we suspected of belonging to that sect. For here, thank God, we are all followers of Murtazal Ali. His attitude towards the barbees did not encourage me to make further inquiries in this direction, and I therefore allowed him to ramble on about his dervishes, imams and miracles. He informed me, amongst numerous other stories of equal probability, that there was a mountain to Parsang's to the east of Yezdechost, called Shoh-an-Nahob. There he said, the two sons of Hazrati Abbas took refuge in bygone days from the army of the Infidels. This mountain opened to receive them, and they passed within it. The Infidels followed after them, but no sooner had they entered than the rocks closed up behind them and shut them in. That was very wonderful, I said, but tell me what became of them, for I should have thought that it would have been better if the mountains had closed before the army of the Infidels could follow the two saints. As it was, it seems to me that they were all shut up together. Yes, replied the narrator, but, you see, the Infidels were all turned into stone at once. You might see them still if you knew the way, which leads to that wondrous cavern, men, horses, camels, camel drivers, children at their lessons, still holding in their hands the books they were reading, all turned to stone. It is a wonderful thing. So I should think, I answered, wondering inwardly whether armies of Infidels usually carried a host of school children about with them when they went in pursuit of fugitive saints. But you haven't told me what happened to the Imams who were so miraculously preserved. Did they make their escape after this signal mark of divine displeasure had been accomplished? No, they did not, rejoined my informant. They dwell there still, and by their holy influence many wonderful miracles are wrought, some of which I will tell you. There is a shrine with two minarets on the mountain, and these minarets every year recede farther and farther apart, a fact well known to all in this neighborhood. Furthermore, whoever goes there and prays and then fixes his thoughts on anything which he desires to possess, gold, silver or precious stones, can take it from the rock to its heart's content. And pray, I asked, can one find one's way to this marvellous mountain? No, you cannot, retorted the other. I could take you there if I chose, but I will not do so. Saheb, who was formerly Telegraph Chi at Abodeh, offered me money if I would show him the way, but I refused, for it is not lawful to reveal to unbelievers these holy spots. That is a pity, I said, and I venture to suggest that you act unwisely and thus hindering them from witnessing miracles whereby they might perhaps be brought to embrace Islam. It is precisely for unbelievers that miracles are intended. Well, replied my informant, there is perhaps reason in what you say, but it is not necessary to go there to witness proofs of the power possessed by the blessed Imams. Of this we had a signal proof during last Muharram, a Pozan, Ibex or mountain goat, came at that time to the Imam Zalday across the road and took up its abode there for six months. Finally it died and is buried under a tree in the courtyard. We had no doubt, but that it was sent thither by the command of the blessed Imams to strengthen the faith of all of us who witnessed it. Altogether I spent a very amusing evening with my talkative friend, who, delighted to find an appreciative listener, remained while I ate my supper and did not finally leave till it was time to retire for the night. Next day was bright and windy, the scenery through which we passed was of the usual type, a stony plain full of camelthorn, now putting forth beautiful crimson blossoms from its apparently sapless branches between parallel ranges of barren hills. The ground swarmed with lizards of two distinct types, the ordinary brown lizard and the bosmadjeh. This latter is an animal which, as I subsequently learned, sometimes attains a length of three or four feet, but the length of most of those which I saw did not exceed as many inches. They have big clumsy heads, furnished with spines and long tails constricted at the point where they join the body, which they have a habit of jerking up into an erect position. They are very nimble in their movements and when frightened dart away like a dusky shadow for a few feet, and again come to a standstill. Houji Safar began to tell me a long, rambling story about the creation of the bosmadjeh, whereby he sought to account for its harmlessness. He related this story in the dreamy, visionary manner which occasionally came over him and in the soft, lisping accents of the south. I was not paying much attention to his narrative, the upshot of which appeared to be that the animals after their creation all came into the presence of their creator and sought permission to be allowed to injure man, their master and tyrant, at some appointed time. All received this permission except the bosmadjeh, which came late and so was forced to be content with the harmlessness far removed from its malicious desires. My attention revived however when he began to talk about Shiraz. In eleven days more, sahib, you will see Shiraz, perhaps in ten, if you do not stop at Tachtijamshid, Persepolis. You will then enter it on the norus. All the people, men, women and children, will be out in the gardens and fields, many of them in the tangi alaho akbar, through which you will catch your first glimpse of the city. All will be dressed in you clothes, as smart as they can make themselves, enjoying the beautiful green fields, singing, smoking baleons, and drinking tea. There is no other city like Shiraz, all about it the earth is green with grass, even the roofs of the bazaars are covered with herbage. It is the green city of Solomon, shah-re-sab-ze-sol-ay-moun, and the people are so quick and clever and generous. Not like those miserable, miserly Esfahani's, not yet like those stupid, thick-headed Chorosani's. Have I ever told you the verses made by the Esfahani, the Shirazi, and the Chorosani sahib? No, I answered, I should like to hear them very much. Once upon a time, he resumed, an Esfahani, a Shirazi, and Chorosani were travelling together. Now one night, they succeeded in getting a dish of pelo, and the Esfahani, being a witty fellow as well as Stingy, like all his rascally countrymen, suggested that no one should be allowed to have a share of the pelo, unless he should make a verse about his native country. To this they agreed, and the Esfahani began. As Safahani may the heart rang, me o'yad be rune. From Esfahani fruits of seven colours come forth. The Shirazi, without a moment's hesitation, for all Shirazis have a natural gift for versifying, went on. I'll be Roknobaudimau, as Sang, me o'yad be rune. Our stream of Roknobaud comes forth from the rock. It was now the Chorosani's turn, but he, poor fellow, being very stupid and slow, after the manner of his countrymen, could not think of a rhyme for a long time, and was in great fear that he would lose his pelo, after all. When suddenly an inspiration came to him, and he concluded the stanza thus. As Chorosani, me sliman, al dang me o'yad be rune. Out of Chorosani come forth blaggards like me. Al dang, you know, is the Chorosani word for a lutee, a rough or street vagabond. About two p.m. we arrived at the little town of Abadeh, another stronghold of the Barbies. It will be remembered that the Barbie missionary at Esfahan, on bidding me farewell, had promised to write to one of his co-religionists here, as well as at Shiraz, to be on the lookout for me. I therefore hoped that I might have an opportunity of holding further conversation with the members of the proscribed sect. But in this hope I was disappointed, for the shortness of my stay in the town and the hospitality of Sergeant Glover of the Telegraph station did not give me leisure to seek out the person indicated to me. I was very favourably impressed with Abadeh in every way and the approach to it through lanes surrounded by orchards and gardens, the trees of which were already bursting into blossom and filling the air with their fragrance was very beautiful. At the Telegraph station I was cordially received by Sergeant Glover and his eldest son, a bright clever boy of about fifteen who had an excellent knowledge of Persian. I was most hospitably entertained and after dinner we sat up late discussing Persian folklore concerning which my host was a perfect mine of information. He told me of a place called the Parihol or Fairyhole near Sol of marvellous wells and caves in the mountains and of a hill where an old fire worshiper was said to have taken refuge from his persecutors who marked the spot with a pile of stones meaning to return next day and renew their search. During the night however by the divine power the whole hill was covered with similar heaps of stones which utterly baffled the search of the persecutors. These heaps are said still to be visible.