مركب.

case should contain four or five kalms (5), ink, or an inkholder (~) of brass, silver, or mother-of-pearl; a small magnetic needle (L) to direct the Musulman in his prayers towards Mecca; a small knife to mend pens, called in contradistinction to a larger one, called ; a pair of

نما)

ستك سا) to clip the paper; a whetstone (مقراض scissars (قطع زن) the piece of horn

on which the kalm is laid when it wants cutting; and the, with a small metallic spoon, to dilute the ink when coagulated. There are other curious productions, for which this city is famous. Chess and backgammon () are Persian games of a very high anti

مهره

پچیس

quity: the men are called 4. The Indian game, is in high repute at Ispahán: cards (xii) are not much

esteemed.

From Ispahan the embassy commenced their journey to Tehran. On their route they arrived at Kuhrúd: in the valley of Kuhrúd, Chardin conjectures that Darius breathed his last.

Proceeding thence, they saw the great , or dike, which Shah Abbás erected, to collect, as well as to restrain the mountaintorrents. The wall was apparently from forty to fifty feet in height, between two precipices. The next place which they visited was Gabrábád; but no antiquities of the "fire-worshippers" could be discovered. They afterwards approached Cáshán, written and l: this city was formerly infested with black and venomous scorpions, that killed every one whom they stung. There was likewise another species there, called. It was famed for its apricots, melons, and grapes, and manufacture of pottery, in the thirteenth century. It is said to have been founded by Zobeidah Khátún, wife of Hárún Ar'rashid; but our author is of opinion, that she only enlarged, or embellished the place: because, in the great battle of Cádesíah, Shírzád is said to have headed its troops, being the Vály or governor of the place. Kum and Cáshán contributed their quota in the battle of Nuhávend, which occurred more than 100 years before Zobeidah's birth. It has been attributed to Tahmúras; that is to say, its antiquity is great and unknown: for thus the Persians refer unknown dates to Tahmúras, Jemshíd, and others.

On their arrival at Tehrán, they found the city filled with princes, noblemen, and ministers of state. For the particular buildings of this city, we refer the inquirer to this volume: the gates are six; the mosques and colleges from thirty to forty; the public baths and caravanseras about 300. Here the ambassador paid a private visit to the king, and shortly afterwards a public visit of ceremony. This chapter is particularly interesting, from the description of Persian etiquette and court-manners which it affords. On the 27th of December, the, or "festival of the sacrifice," announced by drums, trumpets, and the firing of guns, was celebrated, by the sacrifice of a camel, "in commemoration of the victim substituted by Abraham for his own son." The Muhharrem occurred, during their stay here, which was celebrated by a ridiculous ostentation of grief for Husein and Hassan; the representation of whose story and death closely resembles our theatrical tragedies. The chivalry and allusions of these scenes are venerable and curious; and it would be unfair to the author to extract his admirable description, by forestalling the pleasure of the future reader of his work. The dance, the song, and sword-exercise, following it, are highly valuable to the antiquarian. An account of Rai, or the Rages of Tobit and Ragau of Judith, contemporary with Nineveh and Ecbatana, follows, where Sir W. Ouseley investigated the ruins but, as a vast body of matter remains to be comprised in this review, we unwillingly restrain ourselves within our limits.

From Tehran, Sir W. proceeded through the province of Mázenderán, on an excursion to the Caspian Sea: at Kebud Gumbed, the BLUE TOWER, "traditionally said to be one of the seven villas erected by Bahram Gúr," alone remained. His description of Aiwán-i-Keif, of Keilún, of Delíchái, of Hhablabrúd, and of Fírúzkúh, is fraught with important matter; in that of the latter place, the monsters of Mázenderán, or Hyrcania, the fabled Divs or demons are noticed: in opposition to which, the numerous fish, the silks, rice, sugar, honey, the trees, fruits, herbs, and flowers, are praised. The legendary fears of his Persian escort are vastly amusing, and show the still vigorous force of ancient opinions. The "wind of JL) was another Simoom, surcharged with death and horror. His account of the cavern, which was the favorite residence of the White Giant, in Mázenderán, and that of his daughter, proves from what slight foundation Eastern romance reared its superstructure. The various Divs of Hyrcania (as Sir W. remarks in a note), were certain Marzebáns, or

باد فیروزکوه) " Firuzkuh

"lords of the marches" in the province, who maintained their independence, until subdued by a general, called Rustam.

The beauty of the scenery in Mázenderán, its hills and dales, rocks and forests, mountains and streams, amply recompensed the traveller for other annoyances. The manner of sleeping in this province, during the winter, is very curious: several assemble round a wooden frame (w), about 4 feet square, and 17 or 18 inches high, which is placed over a hole in the earthen floor, filled with burning charcoal: each person, putting his feet to the frame, lays his head on a pillow or cushion, whilst one great counterpane is thrown over all that are about to sleep. At Sárí he paid a visit of state to the Prince Muhammed Kuli Mírzá; where, and at Ashraf, he discovered some antiquities. From hence he shortly arrived at the shores of the Caspian Sea; but, notwithstanding the accounts of his escort, found none of those monstrous serpents mentioned as its inmates by Quintus Curtius. Its waters were fresh near the shore, and the beach was covered with sand as smooth as a carpet. He was informed, that between Mashehd-i-Sar and Langarúd, 300 rivers of various sizes flow into it. He next visited the celebrated town Farabh-ábád, Síáh-Rúd, which he crossed, Mashehd-ĭ-Sar, and Bár Furush, where the Russians send cloth, paper, thread, iron, steel, gunpowder, locks, deal-wood, and Russian leather; taking back in return, silk, cotton, rice, fish, shawls, &c. &c. Amul was the succeeding stage; concerning which, the author has introduced much historical matter, and many copious extracts from unpublished Mss., which deserve to be minutely consulted; for they are singularly valuable and interesting. They proceeded on their return through the Hyrcanian forests; at Aien-i-Werzán they encountered the "wind of Shahriar," of which as fatal accounts exist as of that of Fírúzkúh. The reader is referred to Sir W.'s description of Damávaud; from whence they shortly again arrived at Tehrán. Here they witnessed the festival of the Nawruz (), instituted at a very early period of the Persian monarchy. At the supposed moment of the sun's entrance into the zodiacal sign of the ram, a gun was fired from the citadel, and the commencing festivities were announced by the royal drums and trumpets. Khelaats and specimens of the latest coinage were sent as presents by the king, and gifts were interchanged among the lower orders. The ambassador and suite attended at court, and witnessed the sights and pageantry. Sir W. Ouseley, following the chronology of Sir W. Jones, has assigned a period of 2600 years to the antiquity of this festival. During their stay, 450 Russian prisoners arrived from the Prince

Abbás Mírzá. They paid a visit to Fateh Ali Kháu, called the King of Poets" (l), who has for some years been

or a continuation of شاهنشاه نامه employed in writing the

Firdausi's poem down to the present monarch's reign. The entertainment given by the Amín ad' douleh, with the ceremony of scattering rose-leaves, is worthy of a perusal. Here also the author met with some Gabrs from Yezd: his observations on them follow. Other particulars, however, at Tehrán, the character of the monarch, &c. the reader must learn from the work itself.

From Tehran they proceeded to Nasrábád and Cazvín; part of the latter was founded by Sapor the 2d, called W,S: from hence they went to Abher, the foundation of which many Eastern writers attribute to Darius; others impute it to Sapor. Sir W. visited the castle, which still goes by the name of Darius, which, some say, was finished by Alexander. Sultáníah was their next abode of consequence; it was founded by Arghún Khán, and completed by his son Aunjáitú Sultán. Passing through other places they reached Aúján, on which the author has given much antiquarian information; and from this city they at length fixed their temporary abode at Tabriz. Several Europeans were in the city, in the service of Abbás Mírzá. The author in this place met a man of the Karachi () tribe, who appear, in a striking manner, to resemble our gypsies: they lead an erratic life, pilfering eggs, poultry, and other things, and telling the fortune by inspecting the palm of the hand. The Turks call them Chingánis, or Jingánis. The theatrical representations (if worthy of the name) which were exhibited here, and the appearance of Pahlawán, or Mr. Punch, with the same feigned voice and mighty deeds, are among the particulars mentioned in the description of this place. Tabriz, the capital of Azerbaijan, or Media, is imagined to be the Gabris of Ptolemy, by our author, D'Anville, and Sir W. Jones; yet a large body of authors assert it to have been the ancient Ecbatana, noticed in the Apocryphal books. It is, on the other hand, the opinion of Sir W. Ouseley, that Hamadán answers to Ecbatana. The province received the name of Azerbádegán, or Azerbaigán, from a celebrated fire-temple there in this may be recognised the Atropatia, or Atropatena, of Strabo: the name may as well be referred to the Persian Aderábád," as to Atropatus, who has been said to have preserved it from being

subject to the Macedonians, because it is "rather local than personal," and would seem to have relation to the worship of the place. The foundation of Tabríz has been imputed to Zobeidah Khátún, the wife of Hárún Ar'rashíd, in the 175th year of the Hejrah: its extent was formerly prodigious. Here was the sumptuous Masjed Jamra, or cathedral, built by the Vizier Táj ad' dín Ali Shah, which exceeded in size the Aiwán-IKesra; but being too hastily erected, it soon fell to the ground.

From Tabriz Sir W. Ouseley directed his course homewards, by way of Constantinople. The hospitality of the people at Sufianeh is pleasingly described; and his journey through Marand, Gargar (at seven or eight miles from which he alighted on the banks of the or Araxes, which divides Media from Armenia) is very interestingly detailed. According to the Nuzhat el culub, here quoted, the stream is said to flow from south to north; but the direction of its course towards Ardúbád (a), Sir W. states to be easterly, and notices the error in the Mss. It is applied to the agriculture of the countries through which it passes by means of irrigation. It is said in the Ms. to unite its stream with the (√) Kur or Cyrus, the (lö) Kará Sú, or Black Water, in the province of Gushtsáfi, and to fall into the Sea of (s) Khozar, or the Caspian. The Ajáieb

el Beldán describes its course from west to east.

Julfá was the first place at which he arrived in Armenia, where he examined the ( ), or Damsel's Tower,

کنبد دختر)

said to have been constructed for the daughter of Khojeh Nazer. At Nakhchuán were several antiquities, which the natives con

demn as remains of the, or idolatry, “lingering in this country, since Noah and his family descended from Ararat,” or Agridágh, as they call it. The appearance of the mountain was imposing from this town. This seems to have been the Nažovava of Ptolemy (1. v. c. 13): the Armenians, as we collect from Moses Chorenensis, styled it Nakhdzhuván: they believe it to have been founded by Noah immediately after the Deluge. An ecclesiastical author calls it Nakhidsheván, or the first place of Noah's descent. There is a current legend, that Noah was interred there, and his wife at Marand. Sir W.'s geographical and etymological remarks on Irván, or Eriván, are profound, and show an indefatigable research. For his account of the