FOOTNOTES:

As the Persians had become acquainted with electrical machines, by their increased intercourse with Europeans, the Elchee, when on his second mission, did not choose again to trust to one of them for the entertainment of his friends. He purchased, therefore, for this purpose, a large and excellent phantasmagoria, which was furnished with numerous glasses; on these were painted spectres, with shapes monstrous beyond what the poet's fancy ever bodied forth.

With our phantasmagoria, old and young, rich and poor, were in raptures. The prince at Shiraz was the first person of royal blood to whom it was exhibited, and he declared his wonder and delight at this extraordinary invention. Persons were instructed to exhibit it to his ladies, who, we learned, were enchanted with its effects; and his mother,[142]an able princess, who had long exercised supreme authority over him and the province of Fars, declaring herself gratified beyond measure at the wonders she had seen.

What rendered the phantasmagoria more attractive, was the ingenuity and talent of a young man from India,[143]who had charge of it. Besides being an adept in exhibiting it, he made frames, and painted, as occasion required, the glass he placed in them, with all kinds of Persian figures; and part of the story told in the day was sometimes exhibited at the Elchee's evening entertainments, which were often attended by dignified persons, who had before withheld their presence from regard to punctilious ceremony, but could not resist their curiosity. Thus our phantasmagoria became an important implement of diplomacy.

The Prince of Persia was anxious to possess this treasure, but as its fame had preceded the mission, it was not judged politic to disappoint the excited expectations of majesty; our magical box therefore accompanied us, and produced equal effects at the great court assembled at Sooltâneah, as it had at that of Shiraz.

The Elchee took particular pleasure, in the astonishment produced by his phantasmagoria. I one day suggested that wise and grave men, filling high stations, might expose themselves to ridicule from being amused by such trifles, and employing them as means of amusing and gratifying others. His quick reply was, "The man who is always wise, is a fool! and he, above all others, is most foolish, who, entrenched in forms and observances, neglects to use every honest means with which human nature supplies him, to promote fair and honourable objects. Besides," he added, "this amuses me, as much as any grown-up child in Persia, and it is from my keen-sighted guests observing that my enjoyment is real, that they are so much delighted. Were I to parade my superiority, by denying myself this, and other gratifications, which may be deemed trifling by men of measured manners, they would also be reserved and dignified, and we should become a group of those formalists, whom our great philosopher[144]has described, as always using shifts and perspectives, to make superficies seem body that hath depth and bulk."

After this answer, in which those that know him as well as I do will discover that the Elchee had succeeded in persuading himself, that his natural love of amusement was a valuable diplomatic quality; I, as a true follower of a mission, found it necessary to acquiesce in his reasoning, and must, therefore, recommend phantasmagorias, or something similar, as of essential importance to the success of all future embassies to Persia!

I found, on this second mission, that the duties of Hajee Ibrahim had, at his death, been divided amongst several ministers. My old friend, Hajee Mahomed Hoosein, who had been so kind to us on the first mission, when he was Begler-Beg of Isfahan, was now, under the title of Ameen-ood-Douleh,[145]at the head of the finance and revenue department. He had risen from a low origin, that of a small shopkeeper in Isfahan. The Persians, who delight in the wonderful, spoke of his riches as immense, and they referred the origin of that wealth (which enabled him to preserve the favour of the king, by satisfying his cupidity) to his having obtained part of the royal treasure, which was lost at Isfahan by Jaffier Khan Zend, when he fled, in the year 1785, in such confusion from that city, that not only his baggage and treasures, but the ensigns of royalty, were plundered by its inhabitants.

This account may have some foundation, but inquiry and observation satisfied me, that the wealth of this sensible minister arises out of those more honourable sources which his industry and good management have created. Suffice it, as a proof of this fact, to state, that every province under him is prosperous; and the city of Isfahan has more than doubled its inhabitants, and quadrupled its manufacture of rich silk and brocade, during the twenty years that he has been its governor.

Hajee Mahomed Hoosein[146]is a man of great simplicity of manners, and neither has, nor pretends to, any of that wit, or brilliancy in conversation, for which many of the Persians are so distinguished. He is rather dull in company, and appears what he really is, a plain man of business. A friend of mine one day breakfasting with him, was surprised to hear him say to a poor man, who brought a pair of slippers to sell, "Sit down my honest friend, and take your breakfast; we will bargain about the slippers afterwards."

This admission of inferiors to their society at meals is not, however, uncommon with men of rank in Persia. It arises out of a sense of the sacred duties of hospitality, and out of parade, if they have not the reality of that humility so strongly inculcated in the Koran. Besides, their character and condition often disposes them to relax with those beneath them, and even with menial servants, whom they admit to a familiarity which at first view appears contradictory to those impressions we have of their haughty character. I was one day almost reproached by Aga Meer, on account of the difference which he observed in our behaviour to those of our countrymen, who were below us in condition. "You speak of your consideration for inferiors," said he to me, "but you keep them at a much greater distance than we do. Is this your boasted freedom?" I told him that it was exactly our boasted freedom, which compelled us to the conduct we observed. "You are so classified in Persia," said I, "that you can descend from your condition as you like; a man below you will never presume on your familiarity so far as to think himself, for a moment, on the same level with those, who are so entirely distinct from his class in the community. In England we are all equal in the eye of the law, the rights of every man are the same; the differences which exist are merely those of fortune, which place us in the relation of master and servant; but where there is no other distinction, we are obliged to preserve that with care, or all forms and respects would soon be lost."

The good Meerzâ admitted that there might be some truth in what I stated. "But yours is a strange country," he said; "I shall never quite understand its ways and usages."

Meerzâ Sheffee,[147]who styles himself Premier, may be called the minister of the court; he is a veteran in all its arts, intrigues, and corruptions. Good-humoured, quick, and flexible, he has managed to steer his crooked course through a long life, and still retains his head and his eyes, though both have, no doubt, been often in danger. The king is attached to him, as an old servant of the family.

Rizâ Koolee is also an old servant of the Kajir princes. He is a man of talent; his manners are peculiarly pleasing, and he is one of the most eloquent persons I have heard in Persia. I had not the same opportunity of becoming intimately acquainted with this minister, as with others; but, if common report is to be believed, he has few superiors in good sense or good feeling. He has evinced none of that precocious ambition which is so common with his countrymen. He is reputed to be a modest as well as a deserving man, and the favour and fortune he has attained have not been acquired by means which could make him enemies. By not pressing into the front rank, he has long combined safety with advancement.[148]

These are the principal ministers of the king; but Meerzâ Boozoorg, who has long presided, under the title of Kâim Mekâm, over the councils of the heir-apparent, may be said to have much more influence than any of them in the political department. He has greater experience, and understands the foreign interests of his country, better than any other minister; and joins to an equal temper, a thorough knowledge of the nature of his own situation, and the characters of those it is his duty to serve and obey. He amused me one day, by telling me the rule by which he had hitherto escaped, and trusted he should continue to escape, the common fate of Persian ministers. "I never," said he, "accumulate money or property; I have a small inheritance in land, which has been in my family for centuries; this cannot, in accordance with usage, be confiscated: and as to every thing else, I spend it as I get it. This principle is known; and the king," he added, "often laughs, and says, 'I should not gain one piastre by the death and plunder of that extravagant fellow, Meerzâ Boozoorg.'"[149]

I must not forget in this place to mention Meerzâ Abd-ool-Wahhâb, who has long been, and still continues, the Moonshee-ool-Memâlik, or chief letter-writer of the state; and well he merits his eminence. I recognised his talent for the sublime, from the difficulty I had in discovering his meaning, amidst the clouds of tropes and metaphors with which it is always enveloped. That, however, is the taste of his country; and the man must have merit, who stands acknowledged to be the first in an art, in which all Persians of liberal education strive to excel. His character, in other respects, is that of a very sensible and respectable man; though an old Moollâh, a friend of mind, shook his head when I praised him, and whispered, "All you say may be true, but he is an inveterate Soofee."

Among the acquaintances I formed at this second visit, there was none that interested me in any degree so much as Mahomed Hoosein Khan of Merv, from whom I heard a short but affecting account of the vicissitudes of his eventful life. The facts he narrated exhibit so much of Asiatic character in its best and worst lights, that they must be acceptable to the reader. Of their correctness there can be no doubt, being alike confirmed by the internal evidence of their truth, the corroborating statements of contemporaries, and the high character of the narrator of his own extraordinary adventures.

The city of Merv,[150]during the reign of the Seffavean monarchs, was considered the most important frontier post of Persia; and in the reign of Tâmâsp the second, its defence was intrusted to the valour of a branch of the tribe of Kajir. As the strength of the nation decayed, the chiefs of this tribe were left, almost unsupported, to resist the attacks of the Tartar tribes on the Oxus, who made annual inroads upon them. They received for some years casual aid from the Afghâns of Cabool; but that government also fell into confusion; and Byrâm Ali Khan, the father of Mahomed Hoosein, had for several years to contend against that extraordinary bigot, Beggee Jân,[151]who had, by an union of fanaticism and wisdom, consolidated the divided tribes of this part of Tartary into one government, of which Bokhara was the capital.

The actions of Byrâm Ali, though given on the most authentic records, appear more like a romance than a history. Suffice it here to say, he closed, on the banks of the Oxus, a life marked by the most gallant achievements, leaving his son the city and walls of Merv (for all its fields were desolate), and the name and example of a father almost worshipped by his soldiers, and as much praised when dead, as dreaded while living, by the enemies of his country.

Mahomed Hoosein Khan, though quite a youth, defended what remained of his inheritance with an unsubdued spirit; which obtained from every one an acknowledgment, that the son was worthy of his renowned sire. But all his struggles were unavailing, against the overwhelming numbers of the Oosbegs, who at last reduced the city to such a state of famine and distress, that its inhabitants insisted upon their chief surrendering to a power which it was hopeless any longer to oppose. He was carried with all his family to Bokhara. I shall give the remainder of his story in his own words, as nearly as they can be recollected from his plain but minute relation.

"Beggee Jân was anxious I should adopt his creed, that of a Soofee, and abandon what he deemed the errors of the Sheäh faith. Circumstances compelled me so far to conform, that he expected my conversion, and for some time treated me and my family with respect, and even kindness.

"During a period of some years, having no other employment, I applied myself to literature, and read all the histories I could find. I should have continued to spend a contented, if not a happy life, in such pursuits, had this tranquillity not been interrupted by the flight of my nephew, Bâkir Khan, to the king of Persia. I was considered as the contriver of his escape,and from that moment was looked upon as an enemy of Beggee Jân.

"Being aware of the suspicions he entertained, I one day addressed him in open court. I reminded him of his having sworn to treat me and mine with kindness, and of the peculiar obligations which an oath should impose upon a man of his sanctity. I bade him dismiss his suspicions, and act as he had hitherto done; or confirm them by an examination of facts, and to treat me as a criminal if he found that I had in any way acted contrary to my word, or to that honour which belonged to me as the chief of a tribe, and a native of Merv, whose inhabitants had ever been celebrated for strict regard to their pledged faith.

"Seeing the manly openness of this address had an effect upon his nobles and attendants, the old hypocrite arose from his seat, came forward, and kissed my forehead, while he thanked me for speaking to him as I had done, and promised to dismiss from his mind every suspicion regarding me. He was, however, most insincere, and had no wish but to destroy me.

"It would be tiresome," said Mahomed Hoosein, "to repeat all the artifices Beggee Jân used, to enable him to effect this object without loss of character. Finding, however, that I was on my guard, and that I pursued a line of conduct which gave him no hopes of entangling me in his toils, he determined to seize and put me to death. It was long before I could bring myself to think that a person of his wary character would have recourse to unjustifiable violence; nor was it until his guards had surrounded my house, and were bursting open the gates, that I could believe he would proceed to such extremities. My followers, when this occurred, entreated leave to resist the attack. 'Let us at least die in warm blood,' they said. I forbade them to stir, adding, that it was perhaps only my life he sought, and my family and friends might be spared. At this moment the voice of Beggee Jân was heard, exclaiming, 'Bring me the head of Mahomed Hoosein Khan.' Satisfied of his object, I gave way to the earnest entreaties of all around me, and fled through a small back gate of the house, accompanied only by my nephew, Ibrahim Beg. I took this step, not so much from the hope of saving my own life, as that my escape would prevent further outrage to my family. It had the desired effect; for on its beingstated that I was gone, and a strict search confirming the assertion, the troops were withdrawn, and sent with others in pursuit of one against whom their sovereign had now become perfectly furious.

"The detail of my journeys and sufferings, from the hour of my escape, till I found refuge in Persia, would fill volumes. I shall make it as short as possible; for though I dwell on some parts of the scene with pleasing recollections, there are others which I cannot think of without horror. However, God's will be done; let his glorious name be praised for all he does; it is not for blind mortals to complain." After these pious ejaculations the Khan proceeded with his narration.

"I had only three friends in the town on whom I could depend. I proceeded to the door of one, but he was asleep, and I durst not make the noise necessary to awake him. When I came to the house of the second, I learnt that Beggee Jân had sent for him: and the third, I was informed by his domestics, having heard of my situation, had hastened to the scene, in the expectation of contributing to my escape.

"Hopeless and wearied, I wandered all that night about the streets of Bokhara, and a hundred times heard it proclaimed that ten thousand pieces of gold should be the reward of him who brought me to Beggee Jân.

"It was towards morning when I went out of the gate of the city, accompanied only by my nephew. We concealed ourselves in a corn field till the evening, and then, though worn out with hunger, anxiety, and fatigue, we took the road leading to Sheher-Sebz.[152]I was bare-footed, and unaccustomed to walk; but my situation gave me a power of exertion beyond what I could have believed; and after a most distressing and dangerous journey we arrived at that city, the ruler of which, Niyâz Ali, moved by the account of my sufferings, treated me with kindness and distinction.

"I remained six months at Sheher-Sebz, with a heart painfully anxious for my family; but knowing that I was pursued by the rancorous hatred of Beggee Jân, and being satisfied that though Niyâz Ali had not the means to defend me, he would never be so base as to give me up, I chose to relieve him from the embarrassment my presence created. When I intimated my intention to leave him, he expressed much regret, as he feared that my powerful enemy might succeed in seizing me. He suggested, as the best chance of escape, that I should go to Narbotta Beg, the Prince of Ourat Teppah, which I accordingly did.

"Soon after my departure, Beggee Jân attacked Sheher-Sebz, and demanded that I should be given up; but the generous Niyâz Ali concealed my having left him, till he heard of my safe arrival at Ourat Teppah, when he announced my flight, and the attack of his city was abandoned.

"After remaining some months at Ourat Teppah, I desired to leave it, but the prince would not consent, until he heard that my enemy was secretly employing agents to murder his guest. His knowledge of the devotion of the Oosbegs to their sovereign made him have the most serious fears for my life and his own honour, if I continued within reach of these assassins. To save both, he had recourse to an extraordinary expedient.

"He took my nephew and me with him on one of his hunting parties, and privately asked me in what direction I wished to proceed. I told him I desired to visit the court of Zemân Shâh. He immediately (without informing any one) placed us in two large trunks, which were put on camels and sent away as merchandise on the road towards Thibet.[153]

"After we were beyond the reach of Beggee Jân we visited many towns in Tartary; but on our arrival at Thibet, I learnt that Abdûlla Khan, governor of Cashmere, had rebelled, and the country was consequently in a state of confusion. I was therefore compelled to take the road of Bedekshan, and the mountains of Siyâh Posh,[154]dressed as a Fakeer; and under this disguise I arrived safe at Cabool, after having encountered a thousand distresses and dangers.

"When I arrived at this city I did not deem it prudent to reveal myself. Zemân Shâh and his vizier were gone to Herat, and Fatteh Ali Shâh, king of Persia, was at Meshed. I continued a poor wandering mendicant for some time in Cabool. I often saw noblemen of high rank, with whom I was well acquainted, without their having the slightest recollection of their former friend. At this period I had almost died from want of food; and my distresses were increased by my nephew being afflicted with worms in his feet, which disabled him from walking. I had to support him along from place to place, when I was myself sinking with hunger and fatigue. I one day went to the house of an old friend to ask relief, but he was not at home. His servants directed me to the câravânserâi of Aga Mahomed of Koom. I went thither, and stopped near the room in which was lodged Hajee Hoosein Abeer, a merchant whom I had formerly employed and favoured. I stayed there some time, till, mistaking me for a beggar, he bade me go away, saying he had nothing to give me. I thought he recognized, but would not acknowledge me in my distress, and I went away with a heavy but proud heart from the door of a man whom, I immediately afterwards found, was at the very time disbursing large sums on agents, whom he had sent in different directions to ascertain my fate, in order to contribute to my relief.

"Having seated myself at some distance from the câravânserâi, a native of Meshed passed, who had long been in my service. He no sooner cast his eyes upon me, than he recognized his old master in spite of my disguise, and threw himself at my feet. The moment he arose, he hastened to the room of Hajee Hoosein Abeer, who instantly returned with him; and after thanking God for this accidental discovery of one to whom he owed such benefits, he begged me to accompany him to his apartment. From that moment my sufferings were at an end. I was provided with clothes, horses, and every thing that I required, and proceeded towards Candahar in the character of a merchant; having strictly enjoined those who knew me, not to disclose my name or rank.

"I thought at first of waiting at Candahar till Zemân Shâh reached that city, and of trying what could be effected through his aid. I heard, however, that he had proceeded from Herat to Cabool, by the upper road, through the country of the Hazarrah.

"As I observed, from the way in which affairs were conductedthat the government of this prince had no stability, I resolved on proceeding to the court of Teheran; but not wishing to give the court of Cabool any just ground of offence, I wrote to the vizier Wefâ-dâr Khan, and gave him a particular account of all that had befallen me from the time of my escape from Bokhara till that moment. Zemân Shâh commanded his minister to desire me to stay at Candahar until his arrival. But I learnt the disposition of the court by the first two words of the vizier's answer: these were, "Hookm-e-alee," or (it is) the high command; a style of address suited only to an inferior. The instant I read this expression I determined to leave a country where my reduced condition made men presume to treat me with such arrogance.

"When preparing to quit Candahar, the road was shut by the advance of the prince Mahmood, who took the city, and I was plundered of all I had brought from Cabool, as were also the merchants with whom I associated. I remained at that city a short time after this event; but seeing nothing in the character of Mahmood that gave me confidence, I did not discover myself to him, but set out as soon as I could with some merchants, and, travelling through Seestan, arrived at the fort of Khyn in Khorassan, where I was kindly and hospitably treated by its chief, who was an old friend of my family. He appointed a mehmandar to see me safe to Teheran, and sent an express to announce my arrival to the king of Persia, who instantly invited me to his court.

"Before I arrived at Teheran, I learnt that the cruel tyrant of Bokhara, enraged at my escape, had first imprisoned my family in wells,[155]and afterwards put every one of them to death,[156]upbraiding them with my having taken refuge in Persia, a country towards which he ever entertained a spirit of the most inveterate hostility.

"I proceeded," said the Khan, hardly able to conclude his narration, "with a broken heart, to the capital of Persia, where the noble and generous conduct of this king affords me all the consolation I can receive in this world, in which I am, though apparently surrounded with every luxury and every honour, a wretched and desolate man."

The forlorn and fugitive chief of Merv was received at the court of Persia with every mark of regard and honour to which he would have been entitled as lord of that once famous city and in the full zenith of his power. The king went into mourning for his family, and every Omrah of the Kajir tribe was ordered to pay him a visit of condolence; and even Abbas Meerzâ was desired by his father to wait upon and console the afflicted stranger and guest.

On the death of Hajee Ibrahim, the king is said to have desired to raise Mahomed Hoosein Khan to the rank of prime minister, but he declined the dangerous dignity, declaring he had made a vow never again to enter upon affairs of state, unless an opportunity was afforded him of wreaking his vengeance on the merciless ruler of Bokhara, by sacking that capital.

Mahomed Hoosein Khan continues his habits of study, which, added to the information he has acquired in his travels, renders his conversation at once agreeable and instructive. His conduct, since he came into Persia, has obtained him great respect from all classes. There are some few who accuse him of intriguing, and assert, that notwithstanding his professed vow, he secretly mixes in matters of state: but such suspicions and accusations are probably the consequence of his continuing to enjoy so great a share of the royal favour. His ostensible station is that of the Nedeem, or chosen companion of the sovereign, and as such he is almost in constant attendance upon the king's person, whose whole conduct towards this unfortunate chief does equal honour to his head and heart.[157]

FOOTNOTES:[135]My old friend Câsim-Wâlâ died about five years after this interview. Among other occupations of his latter years was that of preparing for himself a place of interment in the Chehâr-Bâgh of Isfahan. He built a small but handsome mausoleum, with a tomb in the centre, for the top of which a fine marble slab was obtained from Yezd; and he not only wrote his own epitaph on this stone, but had it engraved, and every way finished, with the exception of the date of his death. Near the mausoleum he made a fountain and flower garden, with bowers and seats; and a gentleman who saw him a short time before he died, tells me this spot became his favourite resort, where he delighted to receive and converse with his friends and disciples.[136]Faringee, as has been before remarked, implies European.[137]This observation alluded to some embarrassments that had arisen in consequence of two British envoys, one from England, and the other India, meeting at the court of Persia.[138]Nothing can be more curious than the fact of Mahomedan princes creating honours of knighthood to confer distinction on Christians. The usage commenced with the court of Constantinople, and was followed by that of Teheran. The King of Persia created the order of the Sun for General Gardanne, the ambassador from Buonaparte. This order was offered to Sir Harford Jones, envoy from the King of England, but was declined on account of the circumstances attending its origin. It was subsequently pressed upon the acceptance of the Elchee, but he deemed it proper to follow the example of the envoy of the King of England. The King of Persia determined, however, as he said, that his first European friend should wear an order of his creation, and instituted that of the Lion and Sun, which have been from very ancient times the arms of Persia.[139]The number three is deemed fortunate in Persia as elsewhere.[140]"Ajeb jâhee berâee chappau!" literally, a wonderful place for a foray![141]"Poco di matto" is deemed by the Italians an essential quality in a great man's companion.[142]This remarkable lady, who for a long period might be said to govern Fars, died three years ago of the cholera.[143]Mr. Sundt, an Anglo-Indian.[144]Bacon.[145]This title means, the security of the state.[146]This minister died three years ago.[147]This minister is dead since the journal was written from which this is taken.[148]Since this journal was written he fell into disgrace and died, after being some time minister to the Prince Regent of Fars.[149]This old and able minister died lately of the cholera.[150]Merv is the ancient Antiochia Margiana. It was founded by Alexander and became the capital of one of his successors, Antiochus Nicator.[151]For an account of this remarkable ruler, see History of Persia, vol. ii. p. 243.[152]Sheher-Sebz means the Verdant City, a name given by Timoor to the ancient city of Kesh, which was the place of his birth. It lies about 130 miles direct east of Bokhara.[153]Hajee Mahomed Hoosein Khan has written an account of this extraordinary journey, and of the countries he passed through.[154]For an account of this remarkable people, see Elphinstone's Cabool.[155]Imprisonment in dry wells is very common in some parts of Tartary.[156]Thirty-eight persons were put to death, of whom eleven were sons, brothers, and nephews.Such of the women of his family as were not killed were given away to persons of inferior condition; a brutal and degrading usage practised in Persia, as well as Tartary, in cases where it is desired to disgrace as well as punish men of high rank.[157]Mahomed Hoosein Khan of Merv has finished his earthly career since this was written.

[135]My old friend Câsim-Wâlâ died about five years after this interview. Among other occupations of his latter years was that of preparing for himself a place of interment in the Chehâr-Bâgh of Isfahan. He built a small but handsome mausoleum, with a tomb in the centre, for the top of which a fine marble slab was obtained from Yezd; and he not only wrote his own epitaph on this stone, but had it engraved, and every way finished, with the exception of the date of his death. Near the mausoleum he made a fountain and flower garden, with bowers and seats; and a gentleman who saw him a short time before he died, tells me this spot became his favourite resort, where he delighted to receive and converse with his friends and disciples.

[136]Faringee, as has been before remarked, implies European.

[137]This observation alluded to some embarrassments that had arisen in consequence of two British envoys, one from England, and the other India, meeting at the court of Persia.

[138]Nothing can be more curious than the fact of Mahomedan princes creating honours of knighthood to confer distinction on Christians. The usage commenced with the court of Constantinople, and was followed by that of Teheran. The King of Persia created the order of the Sun for General Gardanne, the ambassador from Buonaparte. This order was offered to Sir Harford Jones, envoy from the King of England, but was declined on account of the circumstances attending its origin. It was subsequently pressed upon the acceptance of the Elchee, but he deemed it proper to follow the example of the envoy of the King of England. The King of Persia determined, however, as he said, that his first European friend should wear an order of his creation, and instituted that of the Lion and Sun, which have been from very ancient times the arms of Persia.

[139]The number three is deemed fortunate in Persia as elsewhere.

[140]"Ajeb jâhee berâee chappau!" literally, a wonderful place for a foray!

[141]"Poco di matto" is deemed by the Italians an essential quality in a great man's companion.

[142]This remarkable lady, who for a long period might be said to govern Fars, died three years ago of the cholera.

[143]Mr. Sundt, an Anglo-Indian.

[144]Bacon.

[145]This title means, the security of the state.

[146]This minister died three years ago.

[147]This minister is dead since the journal was written from which this is taken.

[148]Since this journal was written he fell into disgrace and died, after being some time minister to the Prince Regent of Fars.

[149]This old and able minister died lately of the cholera.

[150]Merv is the ancient Antiochia Margiana. It was founded by Alexander and became the capital of one of his successors, Antiochus Nicator.

[151]For an account of this remarkable ruler, see History of Persia, vol. ii. p. 243.

[152]Sheher-Sebz means the Verdant City, a name given by Timoor to the ancient city of Kesh, which was the place of his birth. It lies about 130 miles direct east of Bokhara.

[153]Hajee Mahomed Hoosein Khan has written an account of this extraordinary journey, and of the countries he passed through.

[154]For an account of this remarkable people, see Elphinstone's Cabool.

[155]Imprisonment in dry wells is very common in some parts of Tartary.

[156]Thirty-eight persons were put to death, of whom eleven were sons, brothers, and nephews.Such of the women of his family as were not killed were given away to persons of inferior condition; a brutal and degrading usage practised in Persia, as well as Tartary, in cases where it is desired to disgrace as well as punish men of high rank.

[156]Thirty-eight persons were put to death, of whom eleven were sons, brothers, and nephews.

Such of the women of his family as were not killed were given away to persons of inferior condition; a brutal and degrading usage practised in Persia, as well as Tartary, in cases where it is desired to disgrace as well as punish men of high rank.

[157]Mahomed Hoosein Khan of Merv has finished his earthly career since this was written.

Departure from Sooltâneah—Tebreez—Climate—Lake of Oormeah—Ahmed the Cobbler.

Though delighted to turn towards home, the joy at our departure from the royal camp was not unmingled with regret, at taking leave, probably for the last time, of many of our Persian friends. The king's attention to the Elchee had been most flattering, and we had all participated in the royal favour. Fatteh Ali Shâh had, indeed, with all due allowances for other motives, evinced on this occasion sentiments and feelings which did him honour as a man as well as a sovereign.

We went from Sooltâneah to Tebreez, which has for many years been the residence of the heir-apparent, Abbas Meerzâ. Tebreez is celebrated as one of the most healthy cities in Persia, and it is on this ground alone that we can account for its being so often rebuilt, after its repeated demolition by earthquakes. It is seldom free, even for a twelvemonth, from slight shocks; and it is little more than thirty years since it was levelled with the ground, by one of these terrible convulsions of nature.

I was more surprised at the salubrity of this town, from knowing the great extremes of heat and cold to which it is subject, having obtained from a friend who had resided there during the whole of the preceding year, a most accurate diary of the various changes of its climate. From this it appeared, that on the twentieth of October there was a heavy fall of snow, which did not however remain long upon the ground; the weather again became mild, and there was no excessive cold until the middle of December, from which period till the end of January Fahrenheit's thermometer, when exposed to the air at night, never rose above zero, and in the house, at mid-day, it was seldom above 18°.

January was by far the coldest month; during it, the water is described as becoming almost instantaneously solid in the tumblers upon the dining table, and the ink often freezing in the inkstand, although the table was quite close to the fire. For at least a fortnight not an egg was to be had, all being split by the cold. Some bottles of wine froze, although covered with straw, and many of the copper ewers were split by the expansion of the water when frozen in them.

According to this diary, the weather became comparatively mild towards the end of February; but it appears that here, as in England, a

"Lingering winter chills the lap of May;"

for on the first of that month there was a heavy fall of snow, with such cold, that all the promise of the spring was destroyed. Of the heat that ensued, and the sudden and great changes to which Tebreez is subject, we had abundant proof; in the month of June, the range of the thermometer being usually, within the twenty-four hours, from 56° to 94°, a difference of 38°.

The extreme heat of summer causes most of the houses in Tebreez to be built so as to admit the air during that season; but the architects of Persia fall far short of their brethren in Europe, in forming plans by which the cool air can be admitted in summer and excluded in winter. This partly accounts for the effects of the cold to which I have alluded; but the city of Tebreez, and many other parts of Aderbejan, and still more of the neighbouring province of Kûrdistan, though nowhere beyond the fortieth degree of latitude, are, from their great elevation, subject to extreme cold. In the latter country I found, on the morning of the seventeenth of August, ice half an inch thick on a basin of water standing in my tent.

During the few days we remained at Tebreez I was in continual attendance upon the Elchee, who was engaged in inspecting the state and equipment of the newly-formed regular troops of Persia. The day before our departure he had had a long interview with Abbas Meerzâ, who appeared to expect that what he had seen of his military improvements would alter his sentiments as to the policy of the change. This, however, was not the case; the arguments before urged were repeated: and, thoughevery credit was given to the young and ardent prince for the surprising progress he had made, the Elchee still contended that it must be dangerous for a country to make its armies more tangible to an enemy, until certain of being his equal in the field of battle.

In the course of their conversation upon this subject, the Elchee related to the prince what the late minister, Hajee Ibrahim,[158]had told him, of the sentiments and designs of that able monarch, Aga Mahomed Khan, when a large army of Russians, under Valerian Zuboff, crossed the Araxes, and encamped on the plain of Mogam, in the month of November, 1796.

Notwithstanding the severity of the season, Aga Mahomed Khan made every preparation to resist the threatened invasion. He assembled the leaders of his army, and told them that the Russians had presumed, during his absence in Khorassan, to invade the opposite frontier of his dominions. "But my valiant warriors," he added, "shall be led against them, and we will, by the blessing of God, charge their celebrated lines of infantry and batteries of cannon, and cut them to pieces with our conquering swords." The chiefs applauded the heroic resolution of their sovereign, and promised to support him with their lives. When they were gone, the monarch directed Hajee Ibrahim to approach, and asked him if he had heard what he said to the military commanders. The minister said he had. "And do you think," said he, "I will do what I have told them?" "Undoubtedly, if it is your majesty's pleasure," was the reply. "Hajee," said Aga Mahomed Khan, half angry, "have I been mistaken? are you also a fool? Can a man of your wisdom believe I will ever run my head against their walls of steel, and expose my irregular army to be destroyed by their cannon and disciplined troops? I know better. Their shot shall never reach me; but they shall possess no country beyond its range. They shall not know sleep; and, let them march where they choose, I will surround them with a desert."

From Tebreez, our first march of fifteen miles was to Khoosroo-Shâh, a village situated in a beautiful valley, where we remained for a day, admiring the scenery, and enjoying the cool shade of the surrounding groves and gardens. In one of the latter our mehmandar gave us a sumptuous breakfast.

Our second day's journey brought us in sight of the lake of Oormeah, which is of considerable extent. We examined a marble quarry near its shore, which had not been worked since the time of Nadir Shâh. The Persians wished us to believe that the peculiar quality of the water of the lake, by mixing with the soil, formed the marble, which they declared was soft when first cut, but became hard from exposure to the sun. One of our party, who was a geologist, endeavoured to prove to them that this belief was quite erroneous, by explaining the nature of the strata of this quarry, as well as the composition of the marble; but his knowledge was evidently most unpopular with the audience he had gathered round him, and they continued as completely satisfied as they had been before his scientific demonstrations, that the marble was formed in the manner related by their fathers.

The lake of Oormeah is computed to be three hundred miles in circumference. It is very clear, but salt, and has a sulphureous smell. We were assured that no fish or any living creature is to be found in this great expanse of water, which one of the learned men of our mission informed me was the Spauto of Strabo, and the Marcianus of Ptolemy.

From our encampment near the shore of this famous lake to the city of Mârâgâ is eighteen miles: we made this march at night. Moollâh Adeenah, the story-teller of his majesty, was one of our party. The Elchee asked him to beguile the weariness of our road with a tale. "How many fersekhs long do you wish it?" was his reply. "At least five," was the answer. "I can exactly suit you," said the Moollâh; "you shall have Ahmed the cobbler." I could not help laughing at this mode of measuring a tale; but I was assured it was a common custom, arising out of the calculation professed story-tellers were compelled to make of the leisure of their hearers. All further remarks upon this usage were put an end to, by Moollâh Adeenah desiring us to be silent and attentive: his wish being complied with, he commenced as follows:

"In the great city of Isfahan lived Ahmed the cobbler, an honest and industrious man, whose wish was to pass through life quietly; and he might have done so, had he not married a handsome wife, who, although she had condescended to accept of him as a husband, was far from being contented with his humble sphere of life.

"Sittâra, such was the name of Ahmed's wife, was ever forming foolish schemes of riches and grandeur: and though Ahmed never encouraged them, he was too fond a husband to quarrel with what gave her pleasure: an incredulous smile or a shake of the head, was his only answer to her often-told daydreams; and she continued to persuade herself, that she was certainly destined to great fortune.

"It happened one evening, while in this temper of mind, that she went to the Hemmâm, where she saw a lady retiring dressed in a magnificent robe, covered with jewels, and surrounded by slaves. This was the very condition Sittâra had always longed for, and she eagerly inquired the name of the happy person, who had so many attendants and such fine jewels. She learned it was the wife of the chief astrologer to the king. With this information she returned home. Her husband met her at the door, but was received with a frown; nor could all his caresses obtain a smile or a word; for several hours she continued silent, and in apparent misery; at length she said:

"'Cease your caresses; unless you are ready to give me a proof that you do really and sincerely love me.'

"'What proof of love,' exclaimed poor Ahmed, 'can you desire, which I will not give?'

"'Give over cobbling; it is a vile, low trade, and never yields more than ten or twelve dinars a day. Turn astrologer! your fortune will be made, and I shall have all I wish, and be happy.'

"'Astrologer!' cried Ahmed, 'astrologer! Have you forgotten who I am—a cobbler, without any learning—that you want me to engage in a profession which requires so much skill and knowledge?'

"'I neither think nor care about your qualifications,' said the enraged wife: 'all I know is, that if you do not turn astrologer immediately, I will be divorced from you to-morrow.'

"The cobbler remonstrated, but in vain. The figure of the astrologer's wife, with her jewels and her slaves, had taken complete possession of Sittâra's imagination. All night it haunted her; she dreamt of nothing else, and on awaking declared she would leave the house, if her husband did not comply with her wishes. What could poor Ahmed do? He was no astrologer, but he was dotingly fond of his wife, and he could not bear the idea of losing her. He promised to obey; and having sold his little stock, bought an astrolabe, an astronomical almanac, and a table of the twelve signs of the zodiac. Furnished with these he went to the market-place, crying 'I am an astrologer! I know the sun, and the moon, and the stars, and the twelve signs of the zodiac; I can calculate nativities; I can foretel every thing that is to happen!'

"No man was better known than Ahmed the cobbler. A crowd soon gathered round him. 'What, friend Ahmed,' said one, 'have you worked till your head is turned?' 'Are you tired of looking down at your last,' cried another, 'that you are now looking up at the planets?' These and a thousand other jokes assailed the ears of the poor cobbler, who notwithstanding continued to exclaim that he was an astrologer, having resolved on doing what he could to please his beautiful wife.

"It so happened that the king's jeweller was passing by. He was in great distress, having lost the richest ruby belonging to the crown. Every search had been made to recover this inestimable jewel, but to no purpose; and as the jeweller knew he could no longer conceal its loss from the king, he looked forward to death as inevitable. In this hopeless state, while wandering about the town, he reached the crowd around Ahmed, and asked what was the matter. 'Don't you know Ahmed the cobbler?' said one of the bystanders, laughing; 'he has been inspired, and is become an astrologer.'

"A drowning man will catch at a broken reed: the jeweller no sooner heard the sound of the word astrologer, than he went up to Ahmed, told him what had happened, and said, 'If you understand your art, you must be able to discover the king's ruby. Do so, and I will give you two hundred pieces of gold. But if you do not succeed within six hours, I will use all my influence at court to have you put to death as an impostor.'

"Poor Ahmed was thunderstruck. He stood long without being able to move or speak, reflecting on his misfortunes and grieving, above all, that his wife, whom he so loved, had, by her envy and selfishness, brought him to such a fearful alternative. Full of these sad thoughts, he exclaimed aloud, 'Oh woman, woman! thou art more baneful to the happiness of man than the poisonous dragon of the desert!'

"The lost ruby had been secreted by the jeweller's wife, who, disquieted by those alarms which ever attend guilt, sent one of her female slaves to watch her husband. This slave, on seeing her master speak to the astrologer, drew near; and when she heard Ahmed, after some moments of apparent abstraction, compare a woman to a poisonous dragon, she was satisfied that he must know every thing. She ran to her mistress, and, breathless with fear, cried, 'You are discovered, my dear mistress, you are discovered by a vile astrologer. Before six hours are past the whole story will be known, and you will become infamous, if you are even so fortunate as to escape with life, unless you can find some way of prevailing on him to be merciful.' She then related what she had seen and heard; and Ahmed's exclamation carried as complete conviction to the mind of the terrified mistress as it had done to that of her slave.

"The jeweller's wife, hastily throwing on her veil, went in search of the dreaded astrologer. When she found him, she threw herself at his feet, crying, 'Spare my honour and my life, and I will confess everything!'

"'What can you have to confess to me?' exclaimed Ahmed, in amazement.

"'Oh nothing! nothing with which you are not already acquainted. You know too well that I stole the ruby from the king's crown. I did so to punish my husband, who uses me most cruelly; and I thought by this means to obtain riches for myself, and to have him put to death. But you, most wonderful man, from whom nothing is hidden, have discovered and defeated my wicked plan. I beg only for mercy, and will do whatever you command me.'

"An angel from heaven could not have brought more consolation to Ahmed than did the jeweller's wife. He assumed all the dignified solemnity that became his new character, andsaid, 'Woman! I know all thou hast done, and it is fortunate for thee that thou hast come to confess thy sin, and beg for mercy before it was too late. Return to thy house, put the ruby under the pillow of the couch on which thy husband sleeps; let it be laid on the side farthest from the door; and be satisfied thy guilt shall never be even suspected.'

"The jeweller's wife returned home, and did as she was desired. In an hour Ahmed followed her, and told the jeweller he had made his calculations, and found by the aspect of the sun and moon, and by the configuration of the stars, that the ruby was at that moment lying under the pillow of his couch, on the side farthest from the door. The jeweller thought Ahmed must be crazy: but as a ray of hope is like a ray from heaven to the wretched, he ran to his couch, and there, to his joy and wonder, found the ruby in the very place described. He came back to Ahmed, embraced him, called him his dearest friend and the preserver of his life, gave him the two hundred pieces of gold, declaring that he was the first astrologer of the age.

"These praises conveyed no joy to the poor cobbler, who returned home more thankful to God for his preservation than elated by his good fortune. The moment he entered the door, his wife ran up to him, and exclaimed, 'Well, my dear astrologer! what success?'

"'There!' said Ahmed, very gravely, 'there are two hundred pieces of gold: I hope you will be satisfied now, and not ask me again to hazard my life, as I have done this morning.' He then related all that had passed. But the recital made a very different impression on the lady from what these occurrences had made on Ahmed. Sittâra saw nothing but the gold, which would enable her to vie with the chief astrologer's wife at the Hemmâm. 'Courage!' she said, 'courage! my dearest husband. This is only your first labour in your new and noble profession. Go on, and prosper; and we shall become rich and happy.'

"In vain Ahmed remonstrated, and represented the danger; she burst into tears, and accused him of not loving her, ending with her usual threat of insisting upon a divorce.

"Ahmed's heart melted, and he agreed to make another trial. Accordingly, next morning he sallied forth with hisastrolabe, his twelve signs of the zodiac, and his almanac exclaiming, as before, 'I am an astrologer! I know the sun, and the moon, and the stars, and the twelve signs of the zodiac; I can calculate nativities; I can foretel everything that is to happen!' A crowd again gathered round him, but it was now with wonder, and not ridicule; for the story of the ruby had gone abroad, and the voice of fame had converted the poor cobbler Ahmed into the ablest and most learned astrologer that was ever seen at Isfahan.

"While everybody was gazing at him, a lady passed by veiled. She was the wife of one of the richest merchants in the city, and had just been at the Hemmâm, where she had lost a valuable necklace and earrings. She was now returning home in great alarm, lest her husband should suspect her of having given her jewels to a lover. Seeing the crowd around Ahmed, she asked the reason of their assembling, and was informed of the whole story of the famous astrologer: how he had been a cobbler, was inspired with supernatural knowledge, and could, with the help of his astrolabe, his twelve signs of the zodiac, and his almanac, discover all that ever had, or ever would happen in the world. The story of the jeweller and the king's ruby was then told her, accompanied by a thousand wonderful circumstances which had never occurred. The lady, quite satisfied of his skill, went up to Ahmed, and mentioned her loss; saying, 'A man of your knowledge and penetration will easily discover my jewels: find them, and I will give you fifty pieces of gold.'

"The poor cobbler was quite confounded, and looked down, thinking only how to escape without a public exposure of his ignorance. The lady, in pressing through the crowd, had torn the lower part of her veil. Ahmed's downcast eyes noticed this; and wishing to inform her of it in a delicate manner, before it was observed by others, he whispered to her, 'Lady, look down at the rent.' The lady's head was full of her loss, and she was at that moment endeavouring to recollect how it could have occurred. Ahmed's speech brought it at once to her mind, and she exclaimed in delighted surprise, 'Stay here a few moments, thou great astrologer. I will return immediately with the reward thou so well deservest.' Saying this, she lefthim, and soon returned, carrying in one hand the necklace and earrings, and in the other, a purse with the fifty pieces of gold. 'There is gold for thee,' she said, 'thou wonderful man! to whom all the secrets of nature are revealed. I had quite forgotten where I laid the jewels, and without thee should never have found them. But when thou desiredst me to look at the rent below, I instantly recollected the rent near the bottom of the wall in the bath-room, where, before undressing, I had hid them. I can now go home in peace and comfort; and it is all owing to thee, thou wisest of men!'

"After these words she walked away, and Ahmed returned to his home, thankful to Providence for his preservation, and fully resolved never again to tempt it. His handsome wife, however, could not yet rival the chief astrologer's lady in her appearance at the Hemmâm, so she renewed her entreaties and threats, to make her fond husband continue his career as an astrologer.

"About this time it happened that the king's treasury was robbed of forty chests of gold and jewels, forming the greater part of the wealth of the kingdom. The high treasurer and other officers of state used all diligence to find the thieves, but in vain. The king sent for his astrologer, and declared, that if the robbers were not detected by a stated time, he, as well as the principal ministers, should be put to death. Only one day of the short period given them remained. All their search had proved fruitless, and the chief astrologer, who had made his calculations and exhausted his art to no purpose, had quite resigned himself to his fate, when one of his friends advised him to send for the wonderful cobbler, who had become so famous for his extraordinary discoveries. Two slaves were immediately dispatched for Ahmed, whom they commanded to go with them to their master. 'You see the effects of your ambition,' said the poor cobbler to his wife; 'I am going to my death. The king's astrologer has heard of my presumption, and is determined to have me executed as an impostor.'

"On entering the palace of the chief astrologer, he was surprised to see that dignified person come forward to receive him, and lead him to the seat of honour, and not less so to hear himself thus addressed: 'The ways of heaven, most learned andexcellent Ahmed, are unsearchable. The high are often cast down and the low are lifted up. The whole world depends upon fate and fortune. It is my turn now to be depressed by fate; it is thine to be exalted by fortune.'

"His speech was here interrupted by a messenger from the king, who, having heard of the cobbler's fame, desired his attendance. Poor Ahmed now concluded that it was all over with him, and followed the king's messenger, praying to God that he would deliver him from this peril. When he came into the king's presence, he bent his body to the ground, and wished his majesty long life and prosperity. 'Tell me, Ahmed,' said the king, 'who has stolen my treasure?'

"'It was not one man,' answered Ahmed, after some consideration; 'there were forty thieves concerned in the robbery.'

"'Very well,' said the king: 'but who were they? and what have they done with my gold and jewels?'

"'These questions,' said Ahmed, 'I cannot now answer; but I hope to satisfy your majesty, if you will grant me forty days to make my calculations.'

"'I grant you forty days,' said the king; 'but when they are past, if my treasure is not found, your life shall pay the forfeit.'

"Ahmed returned to his house well pleased; for he resolved to take advantage of the time allowed him to fly from a city where his fame was likely to be his ruin. 'Well, Ahmed,' said his wife, as he entered, 'what news at court?'

"'No news at all,' said he, 'except that I am to be put to death at the end of forty days, unless I find forty chests of gold and jewels, which have been stolen from the royal treasury.'

"'But you will discover the thieves.'

"'How? by what means am I to find them?'

"'By the same art which discovered the ruby and the lady's necklace.'

"'The same art!' replied Ahmed. 'Foolish woman! thou knowest that I have no art, and that I have only pretended to it for the sake of pleasing thee. But I have had sufficient skill to gain forty days, during which time we may easily escape to someother city, and, with the money I now possess, and the aid of my former occupation, we may still obtain an honest livelihood.'

"'An honest livelihood!' repeated his lady, with scorn. 'Will thy cobbling, thou mean, spiritless wretch! ever enable me to go to the Hemmân like the wife of the chief astrologer? Hear me, Ahmed! Think only of discovering the king's treasure. Thou hast just as good a chance of doing so as thou hadst of finding the ruby, and the necklace and earrings. At all events, I am determined thou shalt not escape; and shouldst thou attempt to run away, I will inform the king's officers, and have thee taken up and put to death, even before the forty days are expired. Thou knowest me too well, Ahmed, to doubt my keeping my word. So take courage, and endeavour to make thy fortune, and to place me in that rank of life to which my beauty entitles me.'

"The poor cobbler was dismayed at this speech; but knowing there was no hope of changing his wife's resolution, he resigned himself to his fate. 'Well,' said he, 'your will shall be obeyed. All I desire is to pass the few remaining days of my life as comfortably as I can. You know I am no scholar, and have little skill in reckoning; so there are forty dates: give me one of them every night after I have said my prayers, that I may put them in a jar, and, by counting them, may always see how many of the few days I have to live are gone.'

"The lady pleased, at carrying her point, took the dates, and promised to be punctual in doing what her husband desired.

"Meanwhile the thieves who had stolen the king's treasure, having been kept from leaving the city by fear of detection and pursuit, had received accurate information of every measure taken to discover them. One of them was among the crowd before the palace on the day the king sent for Ahmed; and hearing that the cobbler had immediately declared their exact number, he ran in a fright to his comrades, and exclaimed, 'We are all found out! Ahmed, the new astrologer, has told the king that there are forty of us.'

"'There needed no astrologer to tell that,' said the captain of the gang. 'This Ahmed, with all his simple good-nature, is a shrewd fellow. Forty chests having been stolen, he naturallyguessed that there must be forty thieves; and he has made a good hit, that is all: still it is prudent to watch him; for he certainly has made some strange discoveries. One of us must go to-night, after dark, to the terrace of this cobbler's house, and listen to his conversation with his handsome wife; for he is said to be very fond of her, and will, no doubt, tell her what success he has had in his endeavours to detect us.'

"Every body approved of this scheme; and soon after nightfall one of the thieves repaired to the terrace. He arrived there just as the cobbler had finished his evening prayers, and his wife was giving him the first date. 'Ah,' said Ahmed, as he took it, 'there is one of the forty.'

"The thief, hearing these words, hastened, in consternation, to the gang, and told them that the moment he took his post he had been perceived by the supernatural knowledge of Ahmed, who immediately told his wife that one of them was there. The spy's tale was not believed by his hardened companions; something was imputed to his fears; he might have been mistaken; in short, it was determined to send two men the next night at the same hour. They reached the house just as Ahmed, having finished his prayers, had received the second date, and heard him exclaim, 'My dear wife, to-night there are two of them!'

"The astonished thieves fled, and told their still incredulous comrades what they had heard. Three men were consequently sent the third night, four the fourth, and so on. Being afraid of venturing during the day, they always came as evening closed in, and just as Ahmed was receiving his date: hence they all in turn heard him say that which convinced them he was aware of their presence. On the last night they all went, and Ahmed exclaimed aloud, 'The number is complete! To-night the whole forty are here!'

"All doubts were now removed. It was impossible that Ahmed should have discovered them by any natural means. How could he ascertain their exact number? and night after night, without ever once being mistaken? He must have learnt it by his skill in astrology. Even the captain now yielded, in spite of his incredulity, and declared his opinion that it was hopeless to elude a man thus gifted; he therefore advised thatthey should make a friend of the cobbler, by confessing every thing to him, and bribing him to secrecy by a share of the booty.

"His advice was approved of; and an hour before dawn they knocked at Ahmed's door. The poor man jumped out of bed, and, supposing the soldiers were come to lead him to execution, cried out, 'Have patience! I know what you are come for. It is a very unjust and wicked deed.'

"'Most wonderful man!' said the captain, as the door was opened, 'we are fully convinced that thou knowest why we are come, nor do we mean to justify the action of which thou speakest. Here are two thousand pieces of gold, which we will give thee, provided thou wilt swear to say nothing more about the matter.'

"'Say nothing about it!' said Ahmed. 'Do you think it possible I can suffer such gross wrong and injustice without complaining, and making it known to all the world?'

"'Have mercy upon us!' exclaimed the thieves, falling on their knees; 'only spare our lives, and we will restore the royal treasure.'

"The cobbler started, rubbed his eyes to see if he were asleep or awake; and being satisfied that he was awake, and that the men before him were really the thieves, he assumed a solemn tone, and said—'Guilty men! ye are persuaded that ye cannot escape from my penetration, which reaches unto the sun and moon, and knows the position and aspect of every star in the heavens. Your timely repentance has saved you. But ye must immediately restore all that ye have stolen. Go straightway, and carry the forty chests exactly as ye found them, and bury them a foot deep under the southern wall of the old ruined Hemmâm, beyond the king's palace. If ye do this punctually, your lives are spared; but if ye fail in the slightest degree, destruction will fall upon you and your families.'

"The thieves promised obedience to his commands, and departed. Ahmed then fell on his knees, and returned thanks to God for this signal mark of his favour. About two hours after the royal guards came, and desired Ahmed to follow them. He said he would attend them as soon as he had taken leave of his wife, to whom he determined not to impart what had occurreduntil he saw the result. He bade her farewell very affectionately; she supported herself with great fortitude on this trying occasion, exhorting her husband to be of good cheer, and said a few words about the goodness of Providence. But the fact was, Sittâra fancied, that if God took the worthy cobbler to himself, her beauty might attract some rich lover, who would enable her to go to the Hemmâm with as much splendour as the astrologer's lady, whose image, adorned with jewels and fine clothes, and surrounded by slaves, still haunted her imagination.

"The decrees of Heaven are just: a reward suited to their merits awaited Ahmed and his wife. The good man stood with a cheerful countenance before the king, who was impatient for his arrival, and immediately said, 'Ahmed, thy looks are promising; hast thou discovered my treasure?'

"'Does your majesty require the thieves or the treasure? The stars will only grant one or the other,' said Ahmed, looking at his table of astrological calculations. 'Your majesty must make your choice. I can deliver up either, but not both.'

"'I should be sorry not to punish the thieves,' answered the king; 'but if it must be so, I choose the treasure.'

"'And you give the thieves a full and free pardon?'

"'I do, provided I find my treasure untouched.'

"'Then,' said Ahmed, 'if your majesty will follow me, the treasure shall be restored to you.'

"The king and all his nobles followed the cobbler to the ruins of the old Hemmâm. There, casting his eyes towards Heaven, Ahmed muttered some sounds, which were supposed by the spectators to be magical conjurations, but which were in reality the prayers and thanksgivings of a sincere and pious heart to God, for his wonderful deliverance. When his prayer was finished, he pointed to the southern wall, and requested that his majesty would order his attendants to dig there. The work was hardly begun, when the whole forty chests were found in the same state as when stolen, with the treasurer's seal upon them still unbroken.

"The king's joy knew no bounds: he embraced Ahmed, and immediately appointed him his chief astrologer, assigned to himan apartment in the palace, and declared that he should marry his only daughter,[159]as it was his duty to promote the man whom God had so singularly favoured, and had made instrumental in restoring the treasures of his kingdom. The young princess, who was more beautiful than the moon, was not dissatisfied with her father's choice; for her mind was stored with religion and virtue, and she had learnt to value beyond all earthly qualities that piety and learning which she believed Ahmed to possess. The royal will was carried into execution as soon as formed. The wheel of fortune had taken a complete turn. The morning had found Ahmed in a wretched hovel, rising from a sorry bed, in the expectation of losing his life: in the evening he was the lord of a rich palace, and married to the only daughter of a powerful king. But this change did not alter his character. As he had been meek and humble in adversity, he was modest and gentle in prosperity. Conscious of his own ignorance, he continued to ascribe his good fortune solely to the favour of Providence. He became daily more attached to the beautiful and virtuous princess whom he had married; and he could not help contrasting her character with that of his former wife, whom he had ceased to love, and of whose unreasonable and unfeeling vanity he was now fully sensible.

"As Ahmed did not return to his house, Sittâra only heard of his elevation from common rumour. She saw with despair that her wishes for his advancement had been more than accomplished, but that all her own desires had been entirely frustrated. Her husband was chief astrologer—the very situation she had set her heart on; he was rich enough to enable his wife to surpass all the ladies of Isfahan, in the number of her slaves, and the finery of her clothes and jewels, whenever she went to the Hemmâm: but he had married a princess; and his former wife, according to custom, was banished from his house, and condemned to live on whatever pittance she might receive from a man whose love and esteem she had for ever forfeited. These thoughts distracted her mind: her envy was excited by the accounts she daily heard of Ahmed's happiness, and of the beauty of the princess; and she now became anxious only for his destruction, looking on him as the sole cause of her disappointment.

"An opportunity of indulging her revengeful feelings was not long wanting. The king of Seestan had sent an emerald of extraordinary size and brilliancy as a present to the king of Irak. It was carefully enclosed in a box, to which there were three keys, and one of them was given in charge to each of the three confidential servants employed to convey it. When they reached Isfahan, the box was opened, but the emerald was gone. Nothing could exceed their consternation; each accused the other: as the lock was not broken, it was evident one of them must be the thief. They consulted what was to be done; to conceal what had happened was impossible; the very attempt would have brought death on them all. It was resolved, therefore, to lay the whole matter before the king, and beg that by his great wisdom he would detect the culprit, and that he would show mercy to the other two.

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