{"1": {"fulltext": "", "height": "3718", "width": "2247", "jp2-path": "aboutpersiaitspe00knan_0001.jp2"}, "2": {"fulltext": "..WV\\nr\\nV\\nB K\\n\u00e2\u0080\u00a2V \u00e2\u0080\u009e0\\nC\\noo\\n-p\\nV\\nk*\\nV\\nr\\nx\\nQp\\nV* 1", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0002.jp2"}, "3": {"fulltext": "j\\nv^\\nA*\\nv\\n4 ~f.\\nS\\nv^V\\nu\\n.0 o.\\nA\\naV", "height": "3451", "width": "2252", "jp2-path": "aboutpersiaitspe00knan_0003.jp2"}, "4": {"fulltext": "f\u00c2\u00b1\\nJOSEPH KXANISHU AND FAMILY.", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0004.jp2"}, "5": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE\\nA-\\nDESCRIPTION OF\\nTHEIR MANNERS, CUSTOMS, AND HOME LIFE,\\nINCLUDING\\nENGAGEMENTS, MARRIAGES, MODES OF TRAVEL-\\nING FORMS OF PUNISHMENTS, SUPER-\\nSTITIONS, -ETC.\\nBY\\nJOSEPH K2sT^.3SriSH:TJ 7\\nA. NATIVE OF 1 PERSIA.\\nILLUSTRATED.\\nROCK ISLAND, ILL.\\nLUTHERAN AUGUSTANA BOOK CONCERN, PRINTERS.\\n1899.\\nV.", "height": "3451", "width": "2252", "jp2-path": "aboutpersiaitspe00knan_0005.jp2"}, "6": {"fulltext": "TWO COPIES RECEIVED,\\nUbrary of eongfree%\\nOf flee of the\\niN 5 1900\\nBegisier of Cepyrl\\nCOPYRIGHT,\\n1S99,\\nBY JOSEPH KNANISHU.\\nSECOND COPY,\\nr* G\\\\ S", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0006.jp2"}, "7": {"fulltext": "^j_\u00e2\u0080\u0094\\nPREFACE. 5 _\\nWhile out on lecture tours in this country, I have\\nbeen asked many questions about the manners, customs,\\nand peculiarities of my own people, the Nestorian\\nChristians of Persia, called by their scholars Assyrian\\nChristians, and abbreviated by the people into Syrians.\\nThese questions I have found it very difficult to answer so\\nas to give anything like a clear picture either of the peo-\\nple or the country in the brief time that I had to answer\\nthem under such circumstances, and, hence this book\\nwhich I now present to the public, with the earnest hope\\nthat it may find a welcome.\\nShould it sometimes entertain you and your children;\\nshould it succeed in arousing a deeper interest in Christian\\nmission work among the Mohammedan nations; and\\nshould it sometimes prompt an earnest prayer on our\\nbehalf to the ever present God and Father whom we all\\ntry, though it. may be in much human weakness and\\nunder vastly different circumstances, to love and to serve\\nthen its object is accomplished.\\nJOSEPH KNANISHU.\\nRock Island, 111.", "height": "3451", "width": "2252", "jp2-path": "aboutpersiaitspe00knan_0007.jp2"}, "8": {"fulltext": "", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0008.jp2"}, "9": {"fulltext": "Marriages Among the Assyrian Christians 9\\nIntroductory --__.. 9\\nBetrothals 13\\nPreparations for the Wedding 26\\nThe First Day of the Wedding 29\\nThe Second Day of the Wedding 32\\nThe Third Day of the Wedding 34\\nThe Fourth Day of the Wedding 49\\nLife After Marriage 58\\nMarriages among the Mohammedans 64\\nMarriages among the Higher Classes 69\\nMarriages among the Common People 75\\nSocial Life in General 81\\nMagical Arts, Witchcraft, and Sorcery 81\\nCities, Walls, and Gates 84\\nHouses 92\\nHow They Eat 102\\nHouse Tops 105\\nMilking and Making Butter 105\\nHand Mills 107\\nCultivating the Ground 109\\nPersian Music and Musical Instruments 113\\nCondition of the Lower Classes 121\\nModes of Traveling 129\\nThe Work of the Lower Classes 136\\nMohammsdan Women 136\\nMohammedan Girls 140\\nMohammedan Boys 146", "height": "3451", "width": "2252", "jp2-path": "aboutpersiaitspe00knan_0009.jp2"}, "10": {"fulltext": "The Higher Classes of Mohammedans 149\\nProducts, and Methods of Disposing of Them 153\\nhe Turkish Wolf and the American Fox 15T\\nNomadic Persians -161\\nPersian Snake Charmers 165\\nDervishes -169\\nModes of Punishment 171\\nInconsistent Mohammedans 180\\nSome Mohammedan Superstitions 185\\nSuperstitions of Nestorian Christians 187\\nPrayer among Mohammedans 189\\nMohammedan Funerals 193\\nThe King and His Court 197\\nThe Present Shah 206\\nThe Court of Persia -209\\nInteresting Features and Legends 214\\nMount Ararat 215\\nThe Population of Persia 219\\nThe Ancient Religion of Persia 220\\nThe Leading Doctrines of Zoroaster 221\\nStories from Persian History 227\\n^Chedorlaomer 227\\nThe Lost Tribes 227\\nEarly History of Media 228\\nCyrus the Great 228\\nThe Fall of Media and Lydia 230\\nThe Fall of Babylon 232\\nThe Proclamation of Cyrus 233\\nThe Death of Cyrus 234\\nCambyses ---_.,-. 235\\nDarius Hystaspes 238\\nThe Ionian Revolt 239", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0010.jp2"}, "11": {"fulltext": "Xerxes 240\\nThe Crossing of the Hellespont 241\\nAt Thermopylae 243\\nReturn of Xerses 244\\nDarius and Alexander 244\\nAlexander at Jerusalem 247\\nThe Death of Darius Wife 249\\nDeath of Darius 250\\nAlexander at Babylon 251\\nChosroes II 251\\nTales from Persian Literature 253\\nThe Judgment of a King 253\\nA Bandit 254\\nA Boy on Shipboard 257\\nSubjects who Feared the King r 258\\nThe Improvident Dervish 258\\nThe Wicked Tax-Collector 259\\nAn Afflicted King 260\\nThe Ungrateful Wrestler 261\\nThe Judgment of a Sage 263\\nAmeen and the Ghool 263\\nAbdulla 270\\nAhmed the Cobbler 281", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0011.jp2"}, "12": {"fulltext": "", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0012.jp2"}, "13": {"fulltext": "MARRIAGES AMONG THE ASSYRIAN CHRIS-\\nTIANS.\\nINTRODUCTOKY.\\nWhatever causes operate to facilitate travel and\\ntraffic and make communication between long dis-\\ntances quick, easy, and inexpensive, tend also to\\nbring men and women of vastly different tastes,\\ntemperments, circumstances, manners, and customs\\ntogether not onlv in their business relations but also\\nin the stronger and tenderer ties of friendship and\\nmarriage and through this contact their eccentri-\\ncities, peculiarities, and provincialisms are* worn\\ndown\u00e2\u0080\u0094 each is thereby made like all the rest of the\\ntraveling world in manners and customs. All be-\\ncome cosmopolitan.\\nBy just such means marriage alliances are form-\\ned in this country that would be unthought of, un-\\ndreamed of in countries where such circumstances\\ndo not exist.\\nQuite the reverse is true of a country in which\\ntravel is slow and tedious, rendering all means of\\ncommunication equally so, and making business\\ntransactions of any consequence exceedingly rare.\\nThe people of such a country naturally settle\\ndown in villages and live there from generation to\\ngeneration, each generation doing things just as\\ntheir fathers and their grandfathers did. Nothing\\nnew comes into the village and nothing goes out of\\nit. Marriage alliances are formed within the vil-", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0013.jp2"}, "14": {"fulltext": "10 ABOUT PEESIA AND ITS PEOPLE.\\nlage or town, as a rule, the people seldom going even\\nto a neighboring village to seek wives.\\nThe language, manners, and customs, the super-\\nstitions and traditions of such a people naturally\\nbecome very interesting and very different from the\\nrest of the world as we see it in this country.\\nThis is especially true of the Asiatic countries in\\ngeneral, and of Persia in particular, being, as it is,\\nan inland and mountainous country, with at present\\nonly about twenty miles of railroad and no navig-\\nable rivers, and inhabited by a people who have\\nlived there continuously from times pre-historic.\\nThe population of Persia is made up of many dif-\\nferent tribes, nationalities and religions, each of\\nwhich retains its own language, manners, customs,\\nand peculiarities, and refuses to enter into\u00c2\u00bbany mar-\\nriage compacts with the others. At present there\\nare living in Persia Jews, Christians, Mohammedans,\\nand many other tribes of different faiths, but none\\nof them are allowed to inter-marry without exacting\\nconcessions from the others that they are unwilling\\nto make. As for instance, the Mohammedans, be-\\ning the ruling class, a Christian young man is not\\nallowed to marry a Mohammedan girl and, at the\\nsame time, remain a Christian. For, although she\\nand her parents may be at heart converts to the\\nChristian religion, they are forbidden by law to\\nchange their faith; and, on the other hand, should\\nthey be sincere in their religious convictions, they\\nwill know that according to the law laid down in\\ntheir bible, the Koran, no faithful Mussulman is\\nallowed to marry an infidel or a Christian, unless he", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0014.jp2"}, "15": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 1%\\nshould first become a follower of Mohammed and be\\ncircumcised.\\nChristian parents would never even think of giv-\\ning their consent to the marriage of their daughters\\nto the hated, persecuting Mohammedans, and fur-\\nthermore they know that they should not yoke\\nthemselves unequally together with unbelievers.\\nBoth parties being equally strong in their faith,\\nequally governed by their prejudices, and equally\\nunyielding, such marriages are not allowed to be\\nconsummated.\\nOccasionally a Persian or a Turk will capture\\nand carry off a pretty girl among the Nestorian and\\nArmenian Christians, compel her to become a Mo-\\nhammedan, and then marry her. With these few\\nexceptions each sect marries within its own bounds.\\nIn some instances a stranger may almost gain\\nthe consent of those concerned to marry a beautiful\\nand wealthy girl, but before the negotiations have\\nbeen completed, her relatives will hear of it and pro-\\npose one of their sons as a suitor, in order to keep\\nher from marrying a stranger. Such matches are\\nmade from purely selfish motives and are seldom\\nhappy, hence a saying in Persia, When cousins\\nmarry they are never happy.\\nIn addition to the fact that people are usually\\nlittle acquainted except in their own villages, there\\nis another objection that weighs with them against\\nhaving their sons take wives from other villages\\nsituated at any great distance from them, and that\\nis the inconvenience of making the journey to and", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0015.jp2"}, "16": {"fulltext": "12 ABOUT PERSIA AND ITS PEOPLE.\\nfrom the wife s home in a country where there are\\nno railroads and few wogon roads even. In case\\nthere is sickness, or death, or any occasion of great\\nrejoicing, the young wife would naturally want to\\nvisit her old home, and then the journey would have\\nto be made on foot or on horse back. If the distance\\nwere too long to walk and they owned neither horse\\nnor donkey, the husband would be compelled to hire\\nthem and thus involve extra expense. These argu-\\nments may seem strange to the young people of this\\ncountry who make their own matches without much\\nconsideration at all, except their own inclinations in\\nthe matter, but they must remember that in Persia\\nit is really the parents of the contracting parties\\nwho make the matches and they weigh well the argu-\\nments pro and con, and furthermore the children\\nare noted for their unquestioning obedience to their\\nparents.\\nAs has been stated before, the population of Per-\\nsia is made up of many different tribes and nation-\\nalities and while this description is of the Assyrian\\nChristians of Persia, it should be remembered that\\nmany of these customs are common to all the inhabi-\\ntants of Persia, as for instance, their manner of show-\\ning their affection for the girl they wish to marry,\\ntheir method of finding out whether the girl their\\nparents wish them to marry pleases them, their send-\\ning a ring to her, their throwing apples toward her,\\nher riding through the streets on horse back, the in-\\nviting of guests to the wedding, etc.", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0016.jp2"}, "17": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 13\\nBETROTHALS.\\nThe people of Persia live in towns, villages, and\\ncities, so the boys and girls learn to know each other\\nin their childhood, and form their childish attach-\\nments which often ripen into love as they reach the\\nage of maturity.\\nChildren develop very rapidly in the eastern or\\nAsiatic countries, arriving, as they do at their ma-\\nturity from twelve years old and upwards.\\nA boy may often love a girl very ardently for\\nyears but he is always so bashful that he tries to con-\\nceal his feelings which, however, will get the better\\nof him to this extent that he will frequent the places\\nwhere he is most likely to catch a glimpse of the\\nobject of his devotion. This his friends and rela-\\ntives will notice and they may ask him if he loves\\nthat girl or tell him that they think he does when\\nhe will blush and deny it most vehemently. Some-\\ntimes he will feel so ashamed that he will even cry.\\nThe same is true of the girl. When the parents of\\nthe boy hear that their son is supposed to be in love\\nwith a certain girl, they take the matter under dis-\\ncussion between themselves. Should they dislike\\nthe girl or should their circumstances be such that\\nthey feel unable to assume this additional expense\\nthey will find many ways in which to show the boy\\ntheir disapproval of his attachment. On the other\\nhand, should they like the girl and her parents, and\\nshould they be well-to-do people, they will decide at\\nonce to have their son marry her if it is really true\\nthat he loves her, and not simply a report. But to\\nascertain the real state of the case is quite a difficult", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0017.jp2"}, "18": {"fulltext": "14 ABOUT PERSIA AND ITS PEOPLE.\\ntask. A few boys may be found who are bold\\nenough to speak truthfully with their mothers about\\nit, but never one who dares discuss the subject of\\nmarriage with his father, they have too much re-\\nspect for him for that. So, in most cases, the par-\\nents will see their boy s most intimate friend, tell\\nhim what they have heard about their son and that\\nthey approve of his choice and would like to have\\nhim marry her. This friend will see their son, dis-\\ncuss the matter with him and report the true state\\nof affairs back to his parents. Such consideration,\\nhowever, is not accorded to girls. Their wishes in\\nthe matter are never consulted. If a girl s parents\\napprove of an offer of marriage made for her, she has\\nto accept it and marry as her parents dictate whether\\nshe likes it or not.\\nUpon hearing this report from his son s friend\\nthe father will say, I may die soon; therefore I will\\ntry to associate my son with men before my death/\\nHence the expression, Have you associated? or\\nare you going to associate your son with men? 1\\nWhich, of course, means that a young man is a mere\\nboy until he is married, but after that he becomes a\\nman.\\nAmong all the nationalities that live in Persia\\nthe marrying of their children is considered a sacred\\nduty, and the marriage of a son is looked upon as the\\nhappiest event in his parents lives, and an occasion\\nof the greatest rejoicing; for an unmarried man is\\nconsidered the most miserable and wretched of be-\\nings. He is compared to a bird sitting on the top\\nof a bush and not knowing where to fly. They have", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0018.jp2"}, "19": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 15\\nlittle sympathy, however, for the marriage of widow-\\ners.\\nIn some instances children are bethothed in their\\ninfancy by their parents. We have heard of a case\\nwhere two men were the best of friends and decided\\nbetween themselves, that if one of them should have\\na son ami the other a daughter, they would marry\\nthem in order to perfect and perpetuate their friend-\\nship. In due time the two children were born, one\\na boy, the other a girl; their two cradles were\\nbrought together and the marriage ceremony per-\\nformed.\\nIn cases where children are engaged to each\\nother when they are only a few years old, by their\\nparents, who are good friends and wish thereby to\\n4.\\nperpetuate their friendship, the marriages are often\\nquite happy. The two little ones as they are grow-\\ning up know that they are intended for each other\\nand do not allow themselves to think of any one\\nelse but grow to love each other from a sense of duty\\nand filial obedience.\\nA father may try to have his son marry when he\\nhas just reached the age of maturity, when he does\\nnot love any one. Several girls of his village may\\nbe suggested to him and he may not like any of them,\\nbut his parents may require him to marry the one\\nthey like best. She may dislike him also, but that\\nmakes no difference. If her parents wish her to\\nmarry him she will have to submit. Sometimes\\nparents may induce their son to marry an intelli-\\ngent girl who is not beautiful by telling him the fol-\\nlowing story: Once there was a king who disguised", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0019.jp2"}, "20": {"fulltext": "16 ABOUT PERSIA AND ITS PEOPLE.\\nhimself in the costume of a dervish and went around\\namong his subjects to see if they were happy and if\\njustice was properly administered by his officers.\\nIn so doing it happened that once he became the\\nguest of a weaver who had a very beautiful wife.\\nThe king was very much impressed by her beauty\\nand repeated his visits so often that both the weaver\\nand his wife discovered that he was not a dervish\\nbut their king in disguise, and that he was altogether\\ntoo much pleased by her beauty. Then the weaver s\\nwife colored some eggs several of them she died\\nin very beautiful rich colors, and several of them\\nwere not so pretty. When the supposed dervish\\ncame again she placed all of the colored eggs before\\nhim and asked which of them he thought prettiest.\\nHe, of course, picked out the pretty bright colored\\nones. She then asked him to remove the shells from\\nall of them. When he had done so she asked, which\\nare the most beautiful now? He, of course, replied\\nthat they are all alike. So it is with women, she\\ntold him, some appear beautiful, some do not, but\\nremove their outward adornments and they are all\\nalike real beauty is in the intellect, the soul. Then\\nthe king understood that they had found out who he\\nwas and why he came so often, and he respected her\\nwisdom and repented for the evil designs he had\\ncherished with regard to her, and appointed her\\nhusband his vizier. So the parents will tell their\\nson, see to it that you marry for intellectual worth\\nthat is enduring and not for beauty, which at best\\nis a fading thing of no real value. Christian parents\\nwill quote the words of Solomon, Favor is deceitful.", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0020.jp2"}, "21": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 17\\nand beauty is vain. But a woman that feareth the\\nLord she shall be praised. Give her of the fruit of\\nher hands, and let her works praise her in the gates/\\nIf the parents of the boy are reasonable, how-\\never, they will not force him to marry a girl against\\nhis will, but will suggest several other suitable girls\\nin neighboring towns or villages. The son will wish\\nto see the girl before his parents make any arrange-\\nments for the engagement. So he will select his\\nshrewdest friend as a companion and they will go\\nto her village presumably on some business errand\\nsuch as to purchase an ox, or a buffalo, or something\\nof that kind, and coming to her father s house in this\\nor some similar way, he will get a chance to see the\\ngirl, and not only see her, but coming thus unex-\\npectedly he will find her in her every day clothes,\\nlooking just as he may expect to find her look most\\nof the time in his own home should he decide to\\nmarry her. Should he wish to see her closer, he will\\nfollow an old eastern custom, and like Abraham s\\nservant, when he went to get Eebekah for Isaac, he\\nwill pretend to be very thirsty and ask her for water\\nfor them to drink. In this way he will get a good\\nlook at her, but only for a moment, and under no\\ncircumstances is he allowed to speak with her of love\\nor marriage or to enter into an engagement with her\\nor kiss her as young people do in this country. To\\nkiss a girl in Persia means that you rob her of her\\nbeauty, and is considered a great and unpardonable\\ncrime. After the two friends have seen the girl in\\nquestion they will return home where they will at\\nonce be asked, Is it a girl, or a boy? If the boy", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0021.jp2"}, "22": {"fulltext": "18 .ABOUT PERSIA AND ITS PEOPLE.\\nliked the appearance of the girl they went to see, his\\nfriend will reply, It is a boy. If he did not like\\nher his friend will say, It is a girl. We will sup-\\npose that the boy was much pleased with the girl he\\nwent to see, and although he had such a plausible\\nreason for going, her parents will in many cases\\nknow beforehand, or guess the real mission of his\\nvisit, or else they will afterwards find out that the\\ntwo young men were there to see their daughter.\\nIn case the parents of the boy are not so influen-\\ntial as those of the girl, they will not go immediately\\nto make an engagement lest her parents might re-\\nfuse their offer and thus disappoint their hopes and\\nmake them the subject of ridicule in the community.\\nSometimes they will consult a fortune-teller first, to\\nfind out if her parents will consent to her marriage\\nwith their son, and then after having waited long\\nenough not to appear over-anxious about it, they will\\ngo to see her parents about the alliance. Her par-\\nents in turn may know of a wealthier boy whom they\\nlike better, too, and whom they think might become\\ntheir daughter s suitor in case he finds out that she\\nhas another offer of marriage. So they will delay\\nthe giving of a definite answer to the parents of the\\npoorer boy until the matter has had time, through\\nthe gossips of the place, to reach the ears of the\\nwealthier boy. If the wealthier one becomes a suitor\\nalso, that usually settles the matter for the poorer\\none, unless he is reputed to be very bright and intel-\\nligent. In such a case the parents must choose be-\\ntween wealth and wisdom, and these two will be laid\\nin the balance, so to speak. In the judgment of", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0022.jp2"}, "23": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 19\\nsome parents wisdom and intelligence will outweigh\\nwealth, while with others wealth far out-weighs\\nevery other consideration. Hence the song, O dear!\\nihey laugh. If I be poor, they will laugh. If I have\\nknowledge as vast as the ocean but be poor, still they\\nwill laugh. Still the wise do entertain hopes that\\ntheir wisdom may win in spite of the wealth of their\\nrivals, and girls parents do sometimes change their\\nminds and choose personal worth instead of wealth\\nat the very last moment.\\nThe parents of a rich young man, however, al-\\nways feel sure that they will not be disappointed\\nwhen they go to make an engagement with the par-\\nents of a girl. They will appoint a certain evening\\nto go to the girl s home, when she wiH be required to\\nbe absent. The boy s father will take with him an\\ninfluential and highly respected man of the place to\\nbe his spokesman in order to gain influence and in-\\nsure the success of their great undertaking, for this\\nis considered an occasion of great moment in Persia.\\nAbout eight o clock in the evening of the appointed\\nday these persons, the father of the boy and his most\\ninfluential friend will go to the house of the girl s\\nparents. They will sit and talk together for some\\ntime on general topics, until finally the friend whom\\nthe boy s father has taken as his representative, will\\ncome to the object of their visit by saying to the\\ngirl s parents, You do not ask why we have come\\nhere. When they will ask why. He will then tell\\nthe object of their visit and they will all discuss it\\ntogether. Finally this representative friend will\\nask the girl s father if he is willing to unite his", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0023.jp2"}, "24": {"fulltext": "20 ABOUT PERSIA AND ITS PEOPLE.\\ndaughter in marriage to the son of this friend of his.\\nIf the parents are willing for the union the father\\nwill say, Her mother knows. Then the friend will\\nask the mother the^ same question to which she will\\nreply, I have nothing to say, for my part, I can pre-\\nsent her to you as a pair of shoes or a red apple; you\\nhad better ask her father. The same question will\\nthen be repeated to the father who will say, I can\\ngive her to you as a handmaid. These answers\\nfrom the father and mother mean that they are will\\ning for the marriage to take place. So the represen-\\ntative rises at once and in a most grateful manner\\nkisses the hands of the girPs parents and sometimes\\nthose of her other relatives present also.\\nThe boy s father follows his example, after which\\nthey will thank them heartily for their courtesy and\\nfor their not having disappointed their hopes and\\nplans. Lastly the consent of the girl herself must\\nbe gained, and every wise young man knows all about\\nthis. So he has already secured a ring for the girl\\nand has sent it along with her father and his friend\\nto her. She, as we have before stated, is not at home\\non this occasion. At this point in the proceedings\\nthe ring is produced, however, and handed to some\\nold lady, a trusted friend of the girPs family, who\\ntakes it together with the one from the other young\\nman whose parents her parents have kept waiting\\nfor an answer while they should have time to con-\\nsider the matter, and goes to the girl wherever she\\nmay be stopping. She presents both of the rings to\\nthe girl telling her at the same time whose each one\\nis and adding as she hands them to her, You may", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0024.jp2"}, "25": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 21\\nchoose now whichever one you wish and put it on\\nyour finger and then give it back to me; This, of\\neourse,is a mild falsehood required by the customs of\\nthe country, just as in this country we always tell\\nour visitors and callers that we are so glad to see\\nthem regardless of the facts in the situation. In this\\ncase the girl has no choice in the matter whatever,\\nand she knows it perfectly well, so she puts on the\\nring belonging to the boy whom her parents have\\npreviously told her she shall accept after which she\\nreturns both to the old lady who takes them and goes\\nback to the accepted boy s waiting father and friend\\nand announces to them which ring she accepted and\\nwhich one she rejected. In case the girl had but one\\noffer of marriage and consequently but one ring car-\\nried to her, then the old lady will come back and\\nsmilingly say, May her face be white! When I\\npresented the ring to her she didn t say a word, but\\nboldly took the ring and put it on her finger and re-\\nturned it to me. Her putting the ring on her finger\\nmeans that she is willing to be married to the boy\\nwho sent it. His father will then give her a piece\\nof sold which she is to wear around her neck as a\\nsymbol of her betrothal. The boy s father gives also\\nas presents, some silver money in a cup of water or\\nwine to the girl s mother and to some of her female\\nrelatives.\\nDuring all this time the boy in question has been\\nwaiting most anxiously for news of his acceptance.\\nIn order to bring this news to him a little more\\nquickly a friend of his, a boy of course, will try to\\nbe present during the negotiations if he can get into", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0025.jp2"}, "26": {"fulltext": "22 ABOUT PERSIA AND ITS PEOPLE.\\nthe house. Usually he can not do this so he will\\neither get up upon the roof of the house, which is flat\\nand listen at the window, which is in the center of it,\\nor else he will go into the house of the girl s next\\ndoor neighbor, which is often separated by only a\\nsingle partition wall through which the two families\\nhave made a small hole for communication with each\\nother, and at this hole he will listen to their pro-\\nceedings, going immediately at the close of them\\nwith the joyful news to the accepted suitor, who\\ngives him a present according to his ability for this\\nkind office.\\nThe next morning everybody will be talking\\nabout the engagement and saying, See, they have\\nkissed hands and put on the token of the betrothal,\\nThis is the first part of the espousal of a girl. If the\\nboy and the girl have been in the habit of speaking\\nto each other heretofore when they had no idea that\\nthey should ever be given to each other in marriage\\nthat will all be stopped henceforth. The girl will\\navoid meeting her intended husband as much as pos-\\nsible. If she should see him standing in the street\\ntalking with any one in the way she was intending\\nto go, she will turn and go in another direction.\\nShould they through any chance meet, they will not\\nspeak, but she will cover her face instead. Whenever\\nshe meets any of the boy s relatives she will hide her\\nface in order to show them and the public in general\\nthat she no longer cares for any one else. This cover-\\ning of the face is considered an act of modesty and\\nevery self-respecting engaged girl is especially care-\\nful to do it in the presence of her intended father-", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0026.jp2"}, "27": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 23\\nin-law and mother-in-law to show them that she re-\\nspects the act of her betrothal and is perfectly sat-\\nisfied with it.\\nSoon after the betrothal the boy s mother will\\nsend a breakfast to her intended daughter-in-law\\nconsisting of several loaves or cakes of bread called\\nkada. This breakfast is usually sent by some\\nlady with whom the girl may talk. She will sit\\nthere and talk quite a while with the girl and the\\nother members of her household. Sometimes she\\nwill even talk too much as ladies are reputed to be\\napt to do in all countries.\\nSome time after this they will decide upon some\\nevening to spend at the home of the betrothed girl\\nand will prepare and take with them refreshments\\nfor the occasion. Some of their most intimate and\\nmost prominent friends and a priest will accompany\\nthem. After supper different kinds of nuts and\\nraisins will be served among which small lumps of\\nsugar are sometimes found. Each guest upon being\\nserved will sav, Mav she be blessed!\\nAfter the refreshments have been disposed of a\\nring will be brought, over which the priest will recite\\na service which is considered a part of the marriage\\nceremony. This ring is afterwards worn by the be-\\ntrothed girl. If either of the two contracting par-\\nties should try to break the engagement after this\\nthey would be considered gross offenders and viola-\\ntors of the law of marriage, which among the Assy-\\nrian Christians is regarded most sacred. When\\nthis part of the ceremony has taken place the boy s\\nparents will make an agreement as to how much", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0027.jp2"}, "28": {"fulltext": "24 ABOUT PERSIA AND ITS PEOPLE.\\nmoney they are to give the girl s parents for the pur-\\nchase of her wedding outfit. They will at the same\\ntime fix upon a date when the wedding proper is to\\ntake place and the bride be brought to the home of\\nher father-in-law.\\nAfter her betrothal the girl will be very busy\\nsewing, preparing articles that are to be taken with\\nher to the house of her future father-in-law.\\nThese articles are all made by hand and consist of\\nclothing, ornaments for the house, purses, and caps,\\nand may cost from ten to thirty dollars according to\\ntheir circumstances.\\nThe caps particularly are very skillfully and ar-\\ntisticaly embroidered and all the articles are ex-\\nhibited to all the invited guests on the last day of the\\nwedding, and are afterwards given by her father-in\\nlaw and mother-in-law to their most intimate friends\\nand relatives.\\nIf they are neatly and beautifully made the bride\\nwill receive much praise and commendation for\\nthem, as the ability to use her needle deftly is con-\\nsidered one of the greatest of womanly accomplish\\nmeets in Persia.\\nDuring the intervening weeks or months or even\\nyears between the betrothal and the marriage cere-\\nmony the young man will often try to see and talk\\nwith his fiancee, but if her parents are strict and\\nconservative in their habits, careful of their good\\nname, and have, as most Persians do, a profound re\\nspect for their national customs, they will allow him\\nto see her only once during that time, then for only\\na few minutes and that too in the presence of her", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0028.jp2"}, "29": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 25\\nmother or some other good woman. While making\\nthis call he will give her a piece of gold or else three\\nor four dollars.\\nIf, on the other hand her parents are careless and\\nlax in their family government he will be allowed to\\nsee her oftener and although nothing more serious\\ncomes of it he will be seen going there, and herfamily\\nwill by this carelessness become the talk of the town\\nand a dark blot will be cast upon their reputation,\\nrendering it impossible for them to make advan-\\ntageous marriage alliance, for their other daughters,\\nshould they have more.\\nEvery young man, however, is allowed to send\\ntrifles as presents to his affianced bride at different\\ntimes during the period of their engagement as ex\\npressions of his affection for her.\\nFor instance, if he has a little sister he may send\\nby her such trifles as these, a nice red apple stuck\\nall over with cloves to makes it fragrant, a little\\nmirror having a small case on the back which he\\nfills with chewing gum or cloves, some black anti-\\nmony to blacken her eyes with, to beautify them and\\nas a prevention of sore eyes, so prevalent in Persia,\\nsome good handkerchiefs, or best of all fifty cents or\\na dollar in money. These presents as stated before\\nare tokens of his love. This is especially true of those\\nthat are sweet smelling, so often mentioned in Per-\\nsian love songs.\\n0 that the morning wind would blow,\\nProm the direction that my sweet heart lives.\\nA sweet fragrance from her to me bring\\nTo cool off this my burning heart. 7", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0029.jp2"}, "30": {"fulltext": "26 ABOUT PERSIA AND ITS PEOPLE.\\nA day or two before the appointed day of the\\nwedding several persons, constituting a committee,\\nmeet together and appoint some suitable and capa-\\nble man to be manager of the wedding and several\\nyoung men to be put under his command and ready\\nfor his orders.\\nThis committee also engages a competent old\\nlady who knows how to cook well and economically\\nto* attend to that part of the wedding feast. This\\nwoman does all in her power to make the feast ap-\\npear as bountiful as possible with the least possible\\nexpense. She has under her direction several other\\nladies as assistants and some young girls to carry\\nwater to the house where the wedding is to take\\nplace. This often has to be carried quite a distance.\\nThe committee also decides how many days the\\nwedding is to continue. Weddings usually occupy\\nfrom one to four days. We will here describe a four\\ndays wedding in order to give a full account.\\nPREPARATIONS FOR THE WEDDING.\\nThe first day of the wedding is called Animal\\nkilling day and the evening of it Steak eating\\neve. A couple of days before the wedding the\\nfather of the bridegroom sends out a number of\\nyoung men as heralds to his friends and relatives\\nin all the surrounding towns and villages to invite\\nthem to the wedding. These heralds put on their\\nholiday costumes and take each one a long thick\\nstaff in his hand and set out on their errand. When\\nthey enter a house they greet the household by say-\\ning Shla-mal-okoon or Sal-am-alakum. Peace be", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0030.jp2"}, "31": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 27\\nunto you. They will reply, Bshana, Welcome.\\nThey then announce that we have been sent to you\\nby Mr. and Mrs. because they are going to have\\ntheir son, Babakhan married. They wish us to\\ntell you that this occasion of gladness is not theirs\\nbut yours, their friends and relatives therefore\\nthey invite you to attend the wedding. They will\\nbe delighted to see you present, even with your\\nwhole family. The wedding will begin on day\\nnext and will continue four days. They will reply\\nWe are very glad of it. May it be a happy occasion\\nfrom its very beginning to its close. May God make\\nMr. and Mrs. very happy and permit them to\\nsee many more marriages in their family. May He\\nalso bless the young couple with a pleasant life to-\\ngether, and make them fruitful, the parents of many\\nsons and daughters. Among the western Asiatic\\npeople, children are considered a blessing from\\nGod. Hence, when any one becomes angry with a\\nchildless married man he will taunt him with this\\nfact saying that he is a bad man, that he is cursed\\nfrom above and that is why he is childless.\\nAfter the foregoing conversation between the\\nheralds and the head of the house the lady of the\\nhouse will ask them to sit down and have some din-\\nner, but they will thank her kindly saying at the\\nsame time that they must decline her hospitality and\\nhurry on as they have to go to many more places yet\\nShe will then give them as an expression of courtesy\\nand friendship a couple of apples or quinces. As\\nthey are leaving the head of the house will tell then]\\nto say to Mr. and Mrs. May God bless their", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0031.jp2"}, "32": {"fulltext": "28 ABOUT PERSIA AND ITS PEOPLE.\\nwedding. We will try to come. Thus the heralds\\nwill go to each family of friends and relatives that\\nare to be invited until they have seen all after which\\nthey will return to the bridegroom s father who will\\nask them how they found his friends and relatives\\nand if they seemed happy and felt pleased about the\\nwedding and if they intend to come. The heralds\\nwill, of course, give a correct report.\\nThe parents of the bride to be will also send out\\nheralds to invite their friends and relatives. They\\nperform their errand in much the same way except\\nthat they are not quite so bold or happy or noisy as\\nthose sent out by the groom s parents. When they\\nenter a house, after having extended the usual\\nsreetinsT thev will sav Mr. and Mrs. have sent\\nus to invite you to come to the departure of their\\ndaughter Parangez. They use the word depar-\\nture because she will then leave her home and\\nparents to go and live the remainder of her life in\\nanother home. They can use the word wedding but\\nthis other word in the Syriac language combines\\nboth ideas, that of departure and of a wedding.\\nThe answers given are so nearly the same as\\nthose given the boy s heralds that we will not re-\\npeat theim\\nThe parents of the boy give to each of their\\nneighbor ladies several pounds of wheat flour to\\nbake bread for the wedding. In Persia they bake\\nvery soft bread. Each loaf is about two feet long\\nand one foot wide and almost as thin as blotting\\npaper.\\nWhen the mother of the boy bakes bread for the", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0032.jp2"}, "33": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 29\\nwedding she takes the first loaf she bakes and care-\\nfully wraps it up and hides it. The reader will find\\nout by and by what is done with this loaf.\\nThe Assyrian Christians of Persia lay much\\nstress upon having a best man or groomsman and a\\nbridesmaid. The office of these two persons is per-\\nhaps as old as their religion.\\nTHE FIRST DAY OF THE WEDDING CALLED ANIMAL KILL-\\nING DAY AND STEAK EATING EVE.\\nIn the afternoon of the first day of the wedding\\nan animal, it makes no difference whether large or\\nsmall, is provided. When they are going to kill it,\\ntwo musicians previously engaged for the purpose\\nbegin playing, one on a drum, the other on a haiu\\nboy, and the groomsman must be present as a mat-\\nter of course. When the first notes of music are\\nsounded the hearts of the bridegrooms relatives\\nswell with joy. If his parents, brothers, and sisters\\nwish to dance they can do so now to show how very\\nhappy they are. If any outsider, however, should\\ndare to take part in the dancing he would be repri\\nmanded most severely by the people because he has\\nno occasion for so great joy, and dancing except by\\nthe bridegroom s family and friends on such oc-\\ncasions is considered both to be very wicked and to\\ntend to immorality. Dancing in Persia is quite\\ndifferent from the dancing in this country. There\\nwhen a woman dances she takes a handkerchief in\\neach hand swaying them up and down, to and fro,\\naccompanying the same with a few simple move-\\nments of her body. We are glad to say that even", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0033.jp2"}, "34": {"fulltext": "30 ABOUT PEKSIA AND ITS PEOPLE.\\nthis comparatively innocent dancing is fast dying out\\nin Persia, for dancing of whatever kind is demoraliz-\\ning to any nation and should never be indulged in\\nby Christian people. But to return to our subject.\\nAfter the head has been cut from the animal, if\\nthe bridegroom happens to have an old-fashioned\\nand superstitiuos mother she will at once take the\\nknife used in cutting off the animal s head and close\\nit with the blood still upon it and put it away care-\\nfully where she has alreadv hidden the first loaf of\\n\u00e2\u0096\u00a0breaiL At the end of the wedding she will put this\\nbloody knife and the loaf of bread under the pillow\\nof the newlv-married couple. She does this to ward\\nx\\noff evil, to protect them from their enemies, and to\\npreserve them from an evil eye, from witchcraft,\\nor other magical arts so common in Asiatic countries\\nand practiced among the Mohammedans.\\nShortly before sunset of the first day of the wed-\\nding two heralds, a young lady and a young man,\\nare sent out to each home in the village to announce\\nthat the wedding is beginning. They are followed\\nby the musicians playing in the streets with crowds\\nof children around them. The heralds go from\\nhouse to house inviting each household by saying,\\nMr. and Mrs. are marrying their son Babak-\\nhan. They say the wedding is not for them but for\\ntheir neighbors, friends, and relatives, and there-\\nfore they bid you come. The heralds also tell them\\nthat the wedding is to continue through four days\\nand what the arrangements are for each day. They\\ntell them very explicitly when the bride is to be\\nbrought forth to go to the house of her father-in-", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0034.jp2"}, "35": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 31\\nlav/. Each family makes the reply, May God bless\\nthe wedding. The lady of the house may treat the\\nyoung man to some apples, quinces, or nuts. If the\\nvillage consists of a hundred houses or more the\\nheralds go to each house once each day and repeat\\nthe same invitation. Should there be any who have\\na grudge against the groom s parents the latter will,\\ngo and ask their forgiveness and give them a special\\ninvitation to their wedding. They also extend a\\nspecial invitation to all the prominent persons of the\\nvillage, such as the priest or the chief of the\\nvillage. It makes no difference that these persons\\nhave already been invited by the heralds, custom\\nrequires that they receive a special invitation be-\\nsides.\\nThe bride s parents send out the heralds only\\ntwice in the village to invite guests to their home.\\nThese heralds are not so noisy as those of the groom\\nand their invitation is not so general but is confined\\nto their friends and near neighbors. The guests as-\\nsemble only twice at the home of the bride s parents\\nduring the progress of the wedding.\\nAny one who is going to make a small present\\nin money to the parents of the groom may go and\\nhave both breakfast and supper at their house.\\nOn the afternoon of the first day of the wedding\\nsupper is prepared and at about six o clock the\\nguests begin to arrive. When all are present and\\nsupper is ready the manager of the feast asks all to\\nbe silent while the priest says grace. As he finishes\\nmany of the guests say Amen, may it be blessed.\\nFor supper each guest receives besides the regu-", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0035.jp2"}, "36": {"fulltext": "32 ABOUT PEKSIA AND ITS PEOPLE.\\nlar supper a small piece of beefsteak. Hence the\\nfirst night of the wedding is called steak-eating eve.\\nIn eating they do not use knives and forks but\\ntheir fingers instead. Nor do thej have tables, but\\nupon such wedding occasions they spread upon the\\nfloor a yard wide piece of muslin about twenty or\\nthirty yards long. Upon this the bread and dishes\\nare placed and waiters serve the guests. When all\\nhave finished eating the manager again commands\\nsilence while the priest returns thanks after which\\nthe guests disperse.\\nIn addition to the steak we have already men-\\ntioned from two to four other kinds of food are pre-\\npared for the wedding feast Two kinds being\\nusually served at each meal. For instance they cut\\nmeat into small pieces, a trifle smaller than pieces\\nof loaf sugar and mix with them either cracked\\nwheat or rice and some onions and a little pepper\\nand neatly wrap each piece in the young tender\\nleaves of the white grape or bits of cabbage leaves.\\nThese wrapped up morsels are called dolnia.\\nGrape wine is also served during the entire wedding\\nfeast.\\nSECOND DAY OF THE WEDDING, CALLED NANAGUSHT DAY\\nAND HENNA EVE.\\nIn the forenoon of the second day of the wed-\\nding it is customary for the groom s parents to send\\nto the bride s parents some meat, some rice, and sev-\\neral pounds of butter. These things are sent by\\nyoung men who carry them on their heads and are\\naccompanied by musicians playing music suitable", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0036.jp2"}, "37": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 33\\nfor the occasion and followed by a crowd of happy\\npeople. Upon delivering this gift, called Nana-\\ngusht to the bride s parents, the bearers of it, the\\nmusicians, and the crowd all return again to the\\nhome of the groom s parents.\\nIn the evening all the relatives, friends and\\nneighbors of the bride s parents assemble at her\\nLome. She is allowed to invite all of her girl friends\\nalso and a free supper is served to all of them after\\nwhich all await the coming of the party from the\\ngroom s home. After the guests of the groom s par-\\nents have had supper there, many of the menbothold\\nand young get ready to go to the bride s home. The\\nyoung people and the heralds carry with them light-\\ned lamps, tallow candles, and torches^made by tying\\nrags dipped in castor oil to wooden handles or sticks.\\nIn this way a gay procession is formed and, accom-\\npained by the musicians, goes to the bride s home\\nstopping at short intervals to shout hurrah.\\nUpon their arrival they are seated in order while the\\nbride s relatives make a paste of the pounded leaves\\nof the henna. This put upon the hands makes\\nthem quite red. The best-man must now give a\\npresent of twenty-five or forty cents to the brides-\\nmaid and about ten cents to the musicians where-\\nupon they begin playing and the bridesmaid puts\\nhenna upon the bride s hands to make them red as\\nan emblem of joy. In Persia red is considered the\\nemblem of victory and joy,white of purity, and black\\no\u00c2\u00a3 sorrow. Upon this joyful occasion the groom s\\nnearest relatives and best friends sometimes indulge\\nin dancing. After the henna has been put upon the", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0037.jp2"}, "38": {"fulltext": "34 ABOUT PERSIA AND ITS PEOPLE.\\nbride s hands the gay party returns to the groom s\\nhome where his best man puts henna upon the\\ngroom s hands but no more presents are required of\\nhim unless the musicians should ask a fee.\\nTHIRD DAY OF THE WEDDING CALLED BRINGING FORTH\\nOF THE BRIDE TO GO TO THE HOUSE OF HER FATHER-\\nIN-LAW, AND PRESENT COLLECTING EVE.\\nOn the morning of the third day of the wedding\\nthe musicians go upon the roof of the groom s house\\nand play for about half an hour in order to announce\\nto the village that breakfast is about ready and that\\nthis is the day on which the bride is to be brought\\nforth from her home to go to the house of her father-\\nin-law. After breakfast is served preparations are\\nmade for the bringing out of the bride in the after-\\nnoon. At about three o clock in the afternoon the\\nprocession from the groom s home sets out in great\\npomp led by the musicians playing as loud as they\\ncan and the heralds shouting hurrah every now and\\nthen as they go to the bride s home. Arriving there\\nquite a company of the relatives, friends, and neigh-\\nbors of the bride s parents are found already as-\\nsembled and a lunch is now served, after which the\\ncommittee holds a meeting to make all further\\nnecessary arrangements. At the same time all the\\nintimate friends of the bride are present and the lady\\nwho taught her to sew dresses her in a regular bridal\\ncostume, placing a wooden ring, about an inch thick\\nand five inches high, upon her head. Over this a\\nfancy veil is placed entirely covering her face and\\nreaching the floor, while a bright red canopy is sus-", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0038.jp2"}, "39": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 35\\npended from the, back of the ring completely con-\\ncealing her form and dress even and making of her\\nsimply a beautiful figure. No one can see her face\\nbut she of course can see quite a bit through her veil.\\nThe wooden ring thus covered is now ornamented\\nwith tinsel to make it look like a crown as she is now\\nqueen of this occasion. Thus arrayed (if her parents\\nare of the old type, and they usually are,) one lady\\ntakes her by the right hand another by the left and\\nlead her close to the oven which is built of clay and\\nis about four feet deep by two and a half feet in\\ndiameter. WMl e the musicians play a most doleful\\ntune she is led around this oven about seven times\\nto signify that she is bidding farewell to the home\\nof her childhood and young maidenhood with all of\\nits tender ties, memories, and associations. The\\noven in Persia, corresponding to the English hearth-\\nstone, is considered the dearest and most sacred\\nspot in the home siuce it is there that they bake and\\ncook and enjoy the blessings which God daily pro-\\nvides for them. This is especially true of the Mo-\\nhammedans who often swear by this oven. Hav-\\ning been led seven times around the oven the bride\\ncoming in great humility and gratitude kneels at\\nher father s feet and kisses them at the same time\\nboth she and her father weep most bitterly in view\\nof their approaching separation. Then her father\\nmay kiss her and pronounces upon her a father s bless-\\ning, saying, My daughter may God bless you and\\nkeep you and make you happy and successful, the\\nmother of sons and daughters. Usually he will\\nsay the mother of seven sons and two daughters.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0039.jp2"}, "40": {"fulltext": "36 ABOUT PERSIA AND ITS PEOPLE.\\nThen the bride goes in the same way and takes leave\\nof her mother and the other members of her family,\\nafter which the groom s brother binds a girdle\\naround her as an emblem of strength^ for which ser-\\nvice a cap is placed upon his head. This custom of\\npronouncing a benediction upon a bride is very old\\nand may have originated among the descendants of\\nShem, who continued faithful in the worship of the\\ntrue and living God for we read in the 24th chapter\\nof the book of Genesis that when Rebekah was ready\\nto depart from her home with Abraham s chief ser-\\nvant Eliezer to meet Isaac They blessed Rebekah\\nand said unto her, Thou art our sister, be thou the\\nmother of thousands of millions, and let thy seed\\npossess the gate of those which hate them. The\\ncustom of veiling the bride is also a very old one, for\\nwe read in the same account of the marriage of Re-\\nbekah to Isaac that when Isaac went out into the\\nfield to meet Rebekah and she saw him and was told\\nby Eliezer that it was Isaac she alighted from her\\ncamel and took a veil and covered herself. It is a\\nmeans of expressing her maidenly modesty and hu-\\nmility and the depth and genuineness of her love\\nIt is no doubt some such scene as this that the\\nApostle Paul has in mind when he compares the love\\nof Christ and his church to that of husband and wife.\\nAfter the girdle has been put upon the bride the\\nmusicians continue playing their doleful tune. By\\nthis time her father-in-law has a horse ready for her\\noutside the house while the streets and tops of the\\nhouses are filled with noisy crowds of people eagerly\\nwaiting for the appearance of the bride. Every", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0040.jp2"}, "41": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 37\\nbride in Persia must try to ride gracefully for this\\ncustom of veiling a bride and having her ride\\nthrough the streets on horse-back means a great deal\\nto the people there. Thus veiled and seated on\\nhorse-back she is presented to the public as a beauti-\\nful figure only, and as such excites no feeling of sen-\\nsuality in the minds of the spectators. The demon\\nstration shows her modesty, humility, and moral\\npurity to the eyes of the public and proves that she\\nhas strictly observed all the laws of chastity and is\\nthus found worthy the honor of becoming a bride, of\\nbeing gorgeously dressed in a bride s costume, of\\nbeing put upon horse-back and escorted like a queen\\nby a crowd of people, by music, dancing, shouting,\\nhurrahing, and shooting of pistols for such honors\\nare never accorded a bad girl in Persia.\\nThe ladies conduct her out but they are stopped\\nat the door bv her brother who asks a brother s cus-\\ntomary present which is at once given him by the\\nbride s father-in-law. After this she is taken to the\\nhorse she is to ride, and a low table is placed under\\nher feet. As she springs upon the horse every eye\\nin the crowd is fixed upon her to see if she rides\\ngracefully. If she does she is greatly praised and\\nadmired for it by the crowd of joyful spectators and\\nthose who were unavoidably absent ask with much\\nconcern if she rode gracefully. As soon as she is\\nmounted the musicians change their tune to a happy\\nand exciting one. Her parents and some of the\\nother members of her family remain at home, how-\\never, weeping for although they are glad she is\\nbeing married they cannot help feeling sad at the", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0041.jp2"}, "42": {"fulltext": "38 ABOUT PERSIA AND ITS PEOPLE.\\nthought that henceforth her place in their home\\ncircle will be vacant, she is no longer one of them.\\nThis is why the musicians played such a mournful\\ntune.\\nHer father-in-law now throws some pieces of cop-\\nper money upon her head to show his liberality and\\nthere are always a number of children present to\\nsnatch them up as they fall to the ground. One of\\nthe bride s relatives accompanies her holding the\\nbridle of her horse. They take off one of her shoes\\nand pass it several times around the horse s neck\\nand then replace it upon her foot. This custom is\\ncopied from the Mohammedans who think in this\\nway to avoid a misfortune that might otherwise be-\\nfall the groom. She then moves on through the\\nstreets, the crowds on the house tops, and in the\\nstreets follow her, the musicians continue their play-\\ning while the whole party are led by the groom s\\nrelatives dancing as they go. If there is a supersti-\\ntious old man, a relative of the groom, in the crowd\\nhe will follow the bride s horse watching closely so\\nthat no one may tie knots in the hairs of its tail and\\nthereby bring misfortune upon the couple in their\\nmarried life. When they have gone a little distance\\none of the groom s maids, (a term and office for\\nwhich there is no equivalent in English), meets them\\ncarrying a little wooden or copper tray on which are\\nplaced several loaves of bread and a thin saucer con-\\ntaining some coals of fire upon which she has placed\\nsome frankincense. This she hands to the bride\\nlifting her veil as she does so. The bride takes it,\\nsmells the sweet odor, places from five to ten cents", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0042.jp2"}, "43": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 39\\non the tray and returns it to the bearer. The bread\\nis emblematic of blessing and the frankincense of\\ngood wishes.\\nWhen they have gone a little further another\\nlady comes to meet the bride carrying a child two or\\nthree years old, a boy of course. She lifts the\\nbride s canopy and places the child in her lap. The\\nbride kisses him, gives him a few pennies and re-\\nturns him to the lady. The child signifies good tid\\nings. The groom now puts on his costume. Upon\\nthe cap that he wears he places a crown made of the\\nred feathers of the flamingo. He also wears a sash\\n^nd a dagger which represent kingly power. For\\nthis occasion his groomsman must also prepare a\\nJumlana, that is a piece of wood. about two feet\\nsquare mounted upon a wooden handle about six\\nfeet long. This wooden square is bored full of small\\nholes into which wooden pegs are driven. Upon\\nthese pegs there are stuck apples, pears, colored\\neggs and four pomegrantes one on each corner and\\ntwo small wooden doves are perched upon the upper\\nedge. Strings of figs, dates and pop-corn are also\\nplaced upon this Jumlana and the back of it is\\ncovered with a red handkerchief. It then looks like\\na beautifully ornamented banner and is carried by\\nhis comrades along with him as he now goes upon\\na Conveniently located house top and sits there like\\na king upon his throne to watch his bride ap-\\nproaching.\\nOne of the heralds is given a chicken from the\\nbride s home as a present for the groom. This is\\ncalled the groom-bird. The bride s father also", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0043.jp2"}, "44": {"fulltext": "40 ABOUT PERSIA AND ITS PEOPLE.\\nsends him some clothing consisting of a coat, a purse\\na handkerchief and a cap. The latter must be beau-\\ntifully made for he wears it on this occasion and\\npeople look at it very closely to see if the bride can\\nsew nicely. This is also sent by the herald who in\\nturn gives a present to the lady who has taught the\\nbride to sew. A cap, purse, and handkerchief are\\nalso sent to the groomsman for which the groom s\\ncomrades pay a present of from twenty-five to fifty\\ncents to the herald after which the groomsman\\nwears them. At this time the bride is seen slowly ad-\\nvancing followed by a crowd of spectators on the\\nstreets and upon the house tops. Hence a saying\\nin Persia when there is a wedding three persons\\nare happy the two who are being married and the\\none who is crazy in the village. While the bride\\nis passing through the streets some of the spectators,\\nupon the house tops throw handfuls of raisins upon\\nher head. These symbolize sweetness and carry\\nwith them the wish that the bride may become very\\nsweet-tempered. At this time the groom feels most\\nproud and happy as he sits among his companions\\nupon the top of a high house dressed in his wedding\\nclothes, and sees his bride coming to him upon\\nhorse-back dressed in her bridal costume with the\\nglittering tinsel upon her crown and the heralds\\nfiring pistols and guns and shouting hurrah at each\\nshort distance. Hence they say, A man is twice\\nhappy in this life when he begins to walk and\\nwhen he is going to be married.\\nWhen the bride approaches to within a stones-\\nthrow of the place where the groom is awaiting her", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0044.jp2"}, "45": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 41\\nshe is stopped and his comrades rise and three times\\nthey give him a sip of wine. As he swallows each\\nsip they shout for joy most vociferously and the best\\nman hands him an apple taken from the Jumlana\\nwhich he kisses and throws toward the bride. The\\nwine symbolizes joy and blessing and the apples,\\nlove. He may just for fun try to hit the bride with\\nthe apples for it would not hurt her to speak of even\\nif he should strike her dressed as she is. In this, how-\\never, lie seldom succeeds. The apples usually miss\\ntheir mark and falling to the gound are quickly\\nsnatched up by the crowd of children around her. The\\nchild who gets the first apple thrown is to be the\\nfirst one of that group of children to be married.\\nAfter the apples have been thrown at the bride they\\nwill not take her to the house of her father-in-law\\nbut to the house of some one of her friends or rela-\\ntives or those of the groom. Sometimes there are\\nquite a number of families who want to entertaiu\\nher and each one will try to take her from the others.\\nSometimes they can not agree as to which one is to\\nhave her but will quarrel and even fight over it.\\nWhen it is finally decided the bride will move on\\nagain to the house of her entertainer still followed\\nby the crowd. Then the musicians will stand by the\\ndoor and ask a present of her host who will give\\nthem about ten cents.\\nWhen the bride alights the crowd of children\\nare on the lookout to see who is to take the horse\\nback so they may have fun throwing stones at him\\non the way. In the meantime the groom has been\\nwaiting on the house top entertained by his com-", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0045.jp2"}, "46": {"fulltext": "42 ABOUT PERSIA AND ITS PEOPLE.\\nrades, but now having disposed of the bride the\\nmusicians and the crowd will return to the groom\\nwhom they now escort to the house of some friend\\nwho is to entertain him.\\nAfter the musicians have received their fee of\\nabout ten cents from his comrades the groom comes\\ndown from the house top. As we have mentioned\\nbefore he is Avearing a crown because he is consider-\\ned a king just now, so his comrades have to form,\\nthemselves into a body guard for him in order to\\nkeep the crowd surrounding and following him\\nfrom snatching his crown from his head. This they\\nalways try to do and when any one succeeds in cap-\\nturing it the groom s comrades have to pay a small\\nsum of money to the captor in order to get the crown\\nback again for its owner. Having safely reached\\nthe home of his host the groom now takes a good\\nbath.\\nOn this third day of the wedding they decorate\\nthe ceiling of the groom s house. The houses in\\nPersia have one room only. They are built from\\nthirty to fifty feet square and have near the center\\nof the floor a circular oven four feet deep by about\\ntwo and a half feet in diameter. This oven has no\\npipes consequently the smoke escapes into the room\\nfirst afterwards it is drawn out through the window\\nbuilt near the center of the ceiling and kept open\\nday and night. This window draws out all smoke\\nand impurities from the room and constantly admits\\nfresh air. But the ceiling of course get very black\\nand so on wedding occasions they decorate these\\nblack ceilings with spots of white flour making them", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0046.jp2"}, "47": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 43\\nlook like sections of the firmament thickly dotted\\nwith stars.\\nAbout six o clock the heralds followed by the\\nmusicians go out to gather in the guests who have\\ncome from the surrounding villages to the groom s\\nhome. When most of the guests are assembled they\\ngo in the same way to bring the bride s father and\\nother relatives and friends assembled at her home.\\nThey give the father of the bride a seat among the\\nmost prominent guests and upon his enterance into\\nthe house they may dance before him to express to\\nhim their joy and respect. The groom s father\\ngreets him and the other guests by saying, You are\\nmost welcome. By your coming you have brought\\nmany blessings here. Every step you have taken\\nin coming here you have stepped upon my eye and\\nmy head. The guests will reply, May your wed-\\nding, be a blessed one, or May God bless your wed-\\nding, your son and your daughter-in-law and make\\nthem the parents of sons and daughters. May God\\nprolong your life and give you many occasions for\\nrejoicing.\\nIf the groom s father can sing he will now sing\\nfor them or else he will get some one else to sing.\\nThen he treats them to a glass of wine each and is\\nvery merry with them. But the bride s father sits\\nvery quiet and talks very little. Hence the saying\\nwhen one is sitting in a company but says nothing\\\\\\nHe sits like a bride s father.\\nAll present will be on their best behavior on such\\noccasions for guests are gathered from surrounding\\nplaces and each village takes pride in being known", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0047.jp2"}, "48": {"fulltext": "44 ABOUT PERSIA AND ITS PEOPLE.\\nin the other villages for its good breeding. Should\\nany one misbehave or act in any way ungentlemanly\\nhe is at once cast out of the house.\\nWine having been served the musicians play\\nwhile the manager of the feast places the dishes on\\nthe cloth. This done silence is commanded while\\nthe priest says grace, then supper is served. A num-\\nber of young ladies with whom she is allowed to\\ntalk carry supper to the bride at the house of her\\nentertainer and sit and talk quite a while with her.\\nSupper is also sent to the groom because this is an\\nold custom, food prepared at the house of the wed-\\nding being supposed to taste better than that cooked\\nelsewhere. When supper is over the heralds and\\nmusicians go and conduct the groom, his best man\\nand his comrades bearing the Jumlana to his\\nhome. Upon entering the groom shakes hands with\\nall the guests assembled and then he and his com-\\nrades sit in a group together to see who will break\\nthe Jumlana and to how much the presents will\\namount. The groom s father then says to the col-\\nlector of presents, I present the Jumlana to Mr.\\nThe collector presents it to the person men-\\ntioned saying, The groom s father has favored you\\nwith the Jumlana He thanks him and savs, I\\nwill pay two dollars as present and break it, or\\nelse he will indicate some other guest to whom he\\nwill present it. In this way it may go to many of\\nthe guests. Whenever any offers to break it the col-\\nlector makes it known to the head of the house who\\nknows from the beginning whom among his guests\\nhe considers worthy of breaking it. When any one", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0048.jp2"}, "49": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 45\\noffers to break it whom he thinks worthy the honor\\nhe will say, u He may have it otherwise he will say,\\nMay God increase his happiness. Pass by him.\\nFor it was an honor only that it was presented to\\nhim. When a suitable person for the breaking of\\nthe Junilana is found the collector announces it\\nby saying, May God increase the happiness and\\nprosperity of Mr. he has promised to give so\\nmuch for the breaking of the Junilana. If the\\nman happens to be stingy he will take it home with\\nhim but if he is generous he will strike it against the\\npillar in the center of the house to break it and allow\\nthe eager children to pick up whatever was on it.\\nThe breaking of the Jumlana is considered quite\\nan event, like the capturing of a banner from an ene-\\nmy s army. After the breaking of the Jumlana\\nthe collector of presents brings out one at a time\\nfrom one to five coats. These coats have been made\\nfrom material purchased by the groom s father and\\nare now presented to the groomsman and the most\\nprominent relatives or friends who are going to give\\nthe largest sums of money as presents on this oc-\\ncasion. These are brought one at a time to the\\npriest and it is announced for whom it is made. The\\nrecipient comes forward and presents a few cents to\\nthe priest who thereupon recites a service over the\\ncoat. The favored one then takes the coat and gives\\na few cents to the musicians who play while he puts\\nit on. The other coats are presented in the same\\nway. The collector of presents now begins his work\\ngoing first to the one who it is known will aive the\\nmost. The collector reports each amount to the", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0049.jp2"}, "50": {"fulltext": "46 ABOUT PEBSIA AND ITS PEOPLE.\\nherald who publicly announces it by saying in a very\\nclear and distinct voice, Mr. has given so\\nmuch. May God increase his property so that his\\nplace may never be vacant on such occasions. In\\nthis way each guest will be seen hence, it is called\\ncollection of presents eve. The head of the house\\nat the same time finds some one who can write and\\ngets him to take down the name of each contributor\\nand the amount given by him. This account is\\ncarefully kept when he is invited to the marriage\\nof his guests sons he will consult his list and take\\nhim an equal amount with a few pennies added.\\nThose guests, however, who have no sons to marry\\nwill never get back what they give. When the col-\\nlection is finished it is carefully summed up and\\nturned over to the groom s father, the herald at the\\nsame time announcing the whole amount which\\nvaries from five to fifty dollars and adding, May\\nGod increase the property of the friends, relatives\\nand neighbors, for they have contributed very liber-\\nally. May each soon have a marriage in his own\\nhouse. We are especially thankful to our ally who\\nhas given us a bride worth millions of dollars. May\\nher vacant place in his home soon be filled by a\\nworthy daughter-in-law. In so saying they both\\nhonor and comfort the bride s father who feels really\\nsad on this occasion. After this a cap embroidered\\nby the bride is put upon the head of the collector of\\npresents or else he is given the handkerchief which\\nformed the back of the Jumlana. Then the music\\nbegins again which is a signal for the dispersing of\\nthe guests. The guests each on leaving take with", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0050.jp2"}, "51": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 47\\nthem from one to three of the guests who have come\\nfrom the neighboring villages to stay with them over\\nnight.\\nThe groom with his comrades go to visit the bride\\nin the evening. Formerly this was very hard to do\\nas her entertainer would be afraid that the groom\\nmight try to kiss her and thereby bring disgrace\\nupon his whole household for kissing even between\\nhusband and wife in the presence of a family is con-\\nsidered a shameful thing, while such parting scenes\\nas are witnessed daily at every railway station in\\nthis country would not be tolerated in Persia.\\nUsually the bride s host is at the home of the groom\\nwhen this Adsit is made and her hostess and the other\\nladies in the house lock the door to keep the groom\\nand his party out. In such a case they sometimes\\ngo up upon the house top and let him down through\\nthe window which is near the center of the house to\\nsee his bride for a few minutes. This custom, how-\\never, is fast dying out and the more sensible one of\\nexacting a promise of good behavior before admit\\nting them is taking its place.\\nIn entertaining a bride once when the groom\\ncame to visit her we required him to solemnly prom-\\nise that he would conduct himself as a gentleman\\nbefore we opened the door for him. This he readily\\ndid so he and his comrades were invited in. The\\nbride still dressed in her wedding costume withdrew\\nto one side of the room. They came in and we all\\ntalked together for a few minutes after which they\\nleft.\\nEiding on horseback is the special privilege of a", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0051.jp2"}, "52": {"fulltext": "48 ABOUT PERSIA AND ITS PEOPLE.\\nvirgin. A widow who is going to be married is not\\nallowed this honor unless she is to be married in\\nanother village when it will of course be necessary\\nfor her to ride. Should she marry in her own village\\na small company of ladies go in the evening and\\ntake her directly to the house of the groom. A wid-\\nower, moreover, never throws apples at his ap-\\nproaching bride, but sometimes, just for fun, they\\nprovide him with a couple of onions which he throws\\nat her.\\nSometimes it may happen that an old maid who\\ncould not marry in her own village is to be married\\nto a man from a neighboring village. In this case\\nthe arrangements are the same as those already de-\\nscribed. On the second or third day a big crowd\\ncomes for her, some riding others walking, while a\\nhorse is sent especially for her. If they have come\\nfrom a distance of fifteen or twenty miles they will\\nhave to stay over night and the people of the village\\nwill entertain them, two or more in each house, very\\nhospitably so that their village may be well thought\\nof. The next morning the bride mounted on horse-\\nback rides on through the village followed by a\\ncrowd of people to the village limits. It is custom-\\nary to give fowls to those who come for the bride\\nconsequently those who have many chickens present\\ntheir guests upon leaving with a hen or a rooster.\\nEach one receiving such a gift carries it with him\\nat the same time feeling very proud of it.\\nJust as such a bride is crossing the village limits\\nsome of the people who want to be funny take out old\\nkettles that can not be used and break them after", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0052.jp2"}, "53": {"fulltext": "ABOUT PEKSIA AND ITS PEOPLE. 49\\nthe bride. These useless old kettles are symbolical\\nin their minds of the useless old maid. The best\\nway of getting rid of the old kettles is to break them\\nand their breaking them after the bride means that\\nthey are likewise getting rid of her.\\nFOURTH DAY OF THE WEDDING CALLED BEIDE CHAM-\\nBER DAY.\\nIn the morning of this day a regular breakfast is\\nnot served but a lunch instead. This lunch is also\\nsent from the groom s home to every house in which\\nthere are guests of the wedding. Some is sent to\\nthe bride and some to the groom also but they must\\nnot eat it for it is an old custom that nothing must\\npass their lips on this day until the wedding cere-\\nmony has been performed. At about eight o clock\\nin the morning of this day the heralds accompanied\\nby the musicians and followed by a big noisy crowd\\nof people go and bring the bride to the house of her\\nfather-in-law. All who failed from any cause to see\\nher before try now to catch a glimpse of her, for al-\\nthough they are accustomed to seeing just such\\nsights every vear, a new bride never fails to attract\\na great deal of attention ad to excite much curiosity\\nbecause there are so many unusual things done on\\nsuch occasions and each one has so much signifi-\\ncance attached to it.\\nThe bride is again dressed in her regular wedding\\ncostume. She does not ride this time, however, but\\nwalks led by two ladies holding her hands, one on\\neither side. The heralds shout hurrah at each\\nshort distance while some of the groom s relatives", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0053.jp2"}, "54": {"fulltext": "50 ABOUT PERSIA AND ITS PEOPLE.\\nmay go just in front of the bride dancing as they go.\\nThe groom comes at the same time with his com-\\nrades who act as a guard for him so that his kingly\\ncrown may not be snatched off. He goes upon the\\nroof of the house and stands right over the doors\\nwhile the bride enters through it. When the bride\\nreaches the door an old lady takes a little butter and\\nputs it upon the top of the door casing and upon the\\nthreshold then she takes hold of the bride s right\\nfoot and placing her heel in the butter slips it in the\\nsame. This is done that the bride may bring many\\nblessings, or herself be a great blessing in her future\\nhome, butter signifying blessing. At the door some-\\ntimes a washtub is also placed under her feet for\\nsimilar reasons.\\nThe groom now returns to the house of his enter-\\ntainer. He has stood over the doorway as she enter-\\ned in order to keep himself from becoming burdened\\nfor it is seriously believed that as the bride goes\\nthrough with the different parts of the. marriage\\nceremony marked changes take place in her, the\\nfirst of which occurs as she is entering the house of\\nher father-in-law. It is the influence or burden of\\nthese changes that will oppress the groom unless he\\nstands high up over the doorway while they are\\ntaking place. Sometimes as soon as the bride has\\nentered the house they take bread and crumble it\\nover her head as symbols of the blessings which\\nthey hope may accumulate and rest upon her making\\nher a blessing in the house. The same crowd that\\naccompanied the bride now goes and brings the\\ngroom to his home after which the priest comes to", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0054.jp2"}, "55": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 51\\nperform the wedding ceremony. At some, though\\nnot at all weddings, they take seven threads of as\\nmany different colors, and twisting them together,\\nplace them upon the head of the bride as her coro-\\nnation for she is upon this day considered a queen.\\nAt the beginning of the wedding ceremony the\\npriest takes two threads, one red, the other white,\\ntwists them together and places them upon the\\ngroom s head, then he takes two shorter ones of the\\nsame colors, twists them in the same way and places\\nthem upon the bride s head. These threads are em-\\nblems, the red happiness, the white of purity, and\\ntheir being thus twisted together means that\\nwhereas the bride and groom were unlike as\\nthese two colors. They are now to become\\none flesh, as Adam said of Eve, This is\\nnow bone of my bone and flesh of my\\nflesh. The longer threads upon the groom s head\\nmean that his hand shall be longer over the bride,\\nthat is that he shall exercise authority over her as\\nPaul says in his epistle to the Ephesians, Wives be\\nin subjection unto your own husbands, as unto the\\nLord; for the husband is the head of the wife, as\\nChrist also is the head of the church, being himself\\nthe Saviour of the body. The priest also takes a\\nlittle wine and water and soil from a church and\\nmixes them together in a dish with a cross. The\\nwine and water signifying blessing and mixing as\\nthey do indicate that although the bride and groom\\nhave heretofore been two distinct elements they will\\nhenceforth be united as one and become truly one\\nflesh. When the priest has come to the proper place", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0055.jp2"}, "56": {"fulltext": "52 ABOUT PERSIA AND ITS PEOPLE.\\nin the marriage ceremony he takes this mixture of\\nwine, water, and soil and, having stirred it up\\nthoroughly, with the cross he places the cross upon\\nthe head of the groom directly over the twisted\\nthreads at the same time giving him the mixture of\\nwhich he drinks the greater part. Then the priest\\nplaces the cross upon the bride s head in the same\\nway while she drinks the remainder of the mixture.\\nThe soil that is mixed with the wine and water is a\\nmournful suggestion, and means that along with all\\nblessings and happiness there are found blended sor-\\nrows also; that while sharing together the former\\nthey must also share the latter; that in the midst of\\nlife and happiness they must remember death, For\\ndust thou art and unto dust shalt thou return.\\nThe cross in the Nestorian church is a sign of\\nvictory, since salvation has been wrought for us\\nthrough Jesus Christ upon the cross. It is also a\\nbanner and in this double sense is used on this oc-\\ncasion as the groom is on this day considered a king\\nand the bride a queen.\\nThere are many superstitions connected with the\\nmarriage ceremony. For example, the priest in\\nreading the marriage service says Amen at the\\nend of each paragraph, now if any man present\\nshould secretly tie a knot as each Amen is pro-\\nnounced it would cause a misfortune to the groom.\\nThe same thing would occur should any man go upon\\nthe house top during the marriage ceremony.\\nShould a man buy a new knife and close it while the\\nbride is riding on horseback that too would bring\\nthe same misfortune upon the groom, but upon the", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0056.jp2"}, "57": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 53\\nknife s being opened the trouble will disappear.\\nThe same thing would happen should a man begin\\nclosing a new knife as the priest begins reading the\\nservice and shut it tightly as he finishes, or should\\nhe begin slowly bending a needle as the priest begins\\nreading the service and stick the point of it into its\\neye as he finishes. In both cases the spell is re-\\nmoved as the knife is opened and the needle unbent.\\nVery often it has been found that either the bride\\nor the groom and sometimes, though not often the\\nbridesmaid or groomsman even may have felt very\\nbadly for a short time during the marriage ceremony\\nand this fact has led to the belief that there is really\\na virtue or influence in the marriage ceremony and\\nthat it is the burden of this influence that has made\\nthem feel badly. Immediately at the conclusion of\\nthe ceremony if the groom should put his foot upon\\nthe foot of the bride at the same time slightly press-\\ning it this burden would fall upon her, but if she is\\nquick enough and thoughtful enough to do this first\\nshe thus places the burden upon him.\\nA dish prepared by the groom s mother is now\\ngiven the newly married couple. The priest may\\nalso eat a part of this dish. The bride is taken to\\none side of the room where no one may see her eat\\nand there she eats in company with her maid of\\nhonor. The groom eats where he is. This dish is\\nserved them just at this point to strengthen them,\\nfor it should be remembered that they have eaten\\nnothing this their wedding day until now and fur-\\nthermore the marriage ceremony is very long last-\\ning almost two hours, so they naturally enough feel", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0057.jp2"}, "58": {"fulltext": "54 ABOUT PERSIA AND ITS PEOPLE.\\nfaint by the time it is finished.\\nAlthough the Christians of Persia do not believe\\nthat marriage is a sacrament they do believe it is\\ninstituted by God and is very sacred and produces\\ndecided influence upon those entering into its holy\\nbonds.\\nThe groom s parents now come to congratulate\\nhim and their daughter-in-law but it is customary\\nfor his comrades to require the payment to them of a\\nsmall present before allowing it. This settled they\\noffer their congratulations. They usually congratu-\\nlate the groom first and afterwards the bride but the\\ngroom s mother is apt to reverse this order of things\\nin her anxiety to see the face of her new daughter-\\nin-law. This she does by lifting up the veil from\\nher face in such a way that no one else may see her\\nface and then kissing her on each cheek. She then\\nkisses the groom, the bridesmaid, and the grooms-\\nman in the same way on each cheek. The father\\nkisses the groom and best man and they in return\\nkiss his hand, then he either kisses the bride and\\nher maid of honor upon their foreheads or else he\\nsimply places his hand upon their heads instead of\\nkissing them. A young man congratulates them\\nby shaking hands with the groom and groomsman\\nand kissing them, then he places his hand upon the\\nbride s head and either shakes hands with the brides-\\nmaid or else places his hand upon her head also.\\nHe may wish to shake hands with the bride too but\\nthis he cannot do because her whole person is entire-\\nly covered and her hands are not to be seen. Any\\nlady present is allowed to lift the bride s veil and", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0058.jp2"}, "59": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 55\\nlass her and also kiss the bridesmaid but no one else\\nis allowed to see her face. An old lady or a rela-\\ntive of the groom or groomsman may kiss them also,\\notherwise ladies simply shake hands with them.\\nAn old gentleman kisses the groom and best man\\nand either kisses the bride and bridesmaid upon the\\nforehead or else lays his hand upon their heads.\\nSome ladies imagine that girls grow beautiful as\\nthey are being married. Such ones come and raise\\nthe bride s veil and look at her face and after kissing\\nher say, She is very pretty, her eyebrows are like\\nthe crescent of three nights.\\nIn the afternoon the heralds accompanied by the\\nmusicians go out and conduct the guests to the\\nhouse where the wedding is being celebrated. Then\\nthe relatives and friends of the groom and also those\\nof the bride prepare some food which is called\\nBride chamber-day lunch and bring it to the house\\nof the wedding. This food is usually put into some-\\nthing like saucers or sauce dishes and placed upon\\nlarge wooden trays about four feet long by about\\none and a half feet wide, or circular brass or copper\\ntrays about three feet in diameter and carried by.\\nyoung men upon their heads. Each lady who has\\nprepared food accompanies the young man who\\ncarries it and presents it to her husband who shares\\nits contents with those sitting nearest him. When\\nthis group have eaten all they wish, he designates\\nto the waiter some other friend or respected person\\nto whom he wishes to have the tray presented,\\nwhereupon the waiter places the tray before that\\nperson, who, when he and those near him have", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0059.jp2"}, "60": {"fulltext": "56 ABOUT PERSIA AND ITS PEOPLE.\\neaten, sends it to some one else and in this way it\\ngoes its round and what still remains on it is finally\\nput where the other food prepared for the wedding\\nis kept. The bride s people come in the same way\\nAvith their lunch, and place it before their relatives\\nand friends in just the same way. But custom re-\\nquires that the bride s mother shall not go in corn-\\npan} 7 until forty days have expired after the wed-\\nding. It must have been some such wedding as this\\nthat our Lord had in mind when he said, Can the\\nsons of the bride chamber fast while the bridegroom\\nis with them.\\nSome of the ladies who bring the bride chamber\\nlunch at the same time bring as presents\\nto the bride pieces of cloth two or three yards each.\\nUpon entering the house they go and kiss the bride\\nas has already been described and then place the\\npiece of cloth upon her head. In a few minutes the\\nmother-in-law comes and removes the present from\\nher head and takes care of it. Trays are also pre-\\nsented to the groom and his comrades. After this\\nand quite early in the evening supper is served to all\\nof the guests, and to those who brought lunch also.\\nSupper being disposed of, the musicians play while\\nthe lady who taught the bride to sew opens her\\ntrunk which has already been brought to the father-\\nin-law s house, and exhibits the presents made by\\nthe bride for this occasion. These, as has been\\nstated before, consist of articles of clothing, orna-\\nments for the house, money purses, and caps and are\\nall carefully and neatly made by hand and may have\\ncost from ten to twenty dollars, that depending upon", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0060.jp2"}, "61": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 5T\\nthe circumstances of the bride s parents. When\\nthese presents have all been shown and examined\\nthe guests say May her face be white. 7\\nSome of these presents may be given to the\\nguests on this occasion while others may be given\\nthem a few days after the wedding. The guests\\nnow disperse, some of those from the surrounding\\nvillages may now return home while others may\\nvisit longer in the village of the wedding as the\\nproverb puts it, If the manger is high guests can-\\nnot stay long; but if it is low they can.\\nIn the evening the groom gathers together all of\\nhis comrades and all who have done him any service\\nduring his wedding and gives tnem a supper after\\nwhich this party of ladies and gentlemen join hands\\nforming a circle and jumping or dancing to the\\nmusic go round and round much as children play in\\nthis country. While they are thus going round and\\nround some of the young men of the party may slip\\npennies into the hands of the musicians as a pres-\\nent. In case the musicians do not play for them\\ntwo young men sing by turns as follows:\\nFirst young man I am the spikenard, the lily, and\\nthe rose.\\nChorus O sweetheart! oh! (Ey yar aman).\\nOh! Oh! (Aman, Aman).\\nKavisher, Oh! (Dilbar, Aman).\\nOh! Oh! (Aman, Aman).\\nSecond young man In this corruptible world I\\nwill laugh no more. Chorus:\\nFirst young man If my heart would bear all these\\ndiseases I will die no more. Chorus:", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0061.jp2"}, "62": {"fulltext": "58 ABOUT PERSIA AND ITS PEOPLE.\\nSecond young man Verily, verily I have offended\\nthe creator. Chorus:\\nThey keep on with this monotonous singing and\\njumping or jumping to the music for several hours\\nor until quite late at night after which they take\\nleave of their host and go each to his own home\\nthus ending a wedding among the Christians in\\nPersia.\\nIf during the wedding days the weather has been\\ncloudy they say, The bride has a sad countenance.\\nIf there has been snow or rain they say, The bride\\nhas licked dishes. If it has been bright with sun-\\nshine they say, The bride has a smiling face.\\nLIFE AFTER MARRIAGE.\\nA bride wears her wedding costume for a week\\nor longer after her marriage but she does not keep\\nher face quite so closely covered as she did during\\nthe wedding for the customs of the country allow her\\nto lift her veil a little now. She stays in the room\\nin which her husband s family live but sits in a\\nplace apart from them. Whenever a man enters\\nthe house she rises, whereupon he says, Thank\\nyou bride, sit down, your present upon my eye. By\\nrising from her seat she means that she is ready for\\nhis service and he appreciating her politeness prom-\\nsies her a present which of course he never means to\\ngive. She continues this practice for a week or two.\\nAt the expiration of seven days after the wedding\\nthe bride s mother sends her a bar of soap and a\\ncomb by a lady who gives her a good bath. She\\nnow lifts up her veil a little more and begins to do\\nlittle services about the house, such as sweeping", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0062.jp2"}, "63": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 59\\nliving water to the children to drink, etc., and in\\nthis way gradually becomes acquainted with the\\nfamily, its methods, and routine of work. She does\\nnot make fires, bake bread, milk the cows or spin,\\nhowever, for a whole year after her marriage. Her\\nmother- in-law does all of that work in order to keep\\nher well and cheerful and make her become attach-\\ned to her new home and its inmates and satisfied\\nwith her marriage. She does not go out for several\\nmonths, and in some instances not for a whole year,\\nfor so does custom require of her. She does not speak\\nto her father-in-law or mother-in-law except through\\na third person as for instance a little boy or a little\\ngirl may be the means of communication between\\nherself and them. As a form of greeting persons she\\nsimply places her hand over her breast and bows\\nbefore them.\\nAt the expiration of forty days after her mar-\\nriage the bride s mother is allowed to see her. She\\nin company with her husband and some other rela-\\ntives go to visit the bride at this time carrying with\\nthem some suitable food.\\nWhenever there is a wedding procession or a\\nfuneral procession in the village every bride is in\\nstructed to go upon the house top and remain there\\nuntil the procession has passed so that she may not\\nbecome burdened by it.\\nAnions the Assvrian Christians it is customarv\\nfor a bride s parents to send a man to bring her\\nhome to visit for two or three weeks at Easter time.\\nA few days after she has gone to her old home her\\nhusband follows her to visit there also. Upon his", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0063.jp2"}, "64": {"fulltext": "00 ABOUT PERSIA AND ITS PEOPLE.\\narrival his father-in-law gives him a present and\\nwhen the visit is ended he takes his bride with him\\nand returns to his own home. After this she can do\\nsome out-door work. If a bride is good-natured and\\nwell-bred she will .keep on her veil, (Yashmak), and\\nnot speak very openly with her father-in-law and\\nmother-in-law and will be highly thought of. But\\nif she is ill-tempered the report will soon be circu-\\nlated that she has quarrelled with her mother-in-\\nlaw or has been fighting with her sister-in-law. Of\\ncourse such a bride will ignore all customs and talk\\nwith her mother-in-law, but even such a one will\\nhardly dare to speak much with her father-in-law\\nfor he is absolute master of the house and it would\\nbe a serious matter indeed to offend him.\\nWhen a child is born to a newly married couple,\\nns is usually the case within a year or two, if it hap-\\nX ens to be a boy their joy is beyond measure and\\nthe young mother is greatly praised and considered\\na very fortunate woman. Should the child be a girl\\nthe rejoicing is not so great but they say, That is\\nall right. The next one will be a boy and it is good\\nto have a daughter first to grow up to help her\\nmother take care of her younger brothers and sis-\\nters. They take just as good care of the girls, how-\\never, as they do of the boys. On the same day in\\nwhich a child is born the mother or some other near\\nrelative of the child s mother cooks several eggs in\\nbutter and takes them to the young mother who eats\\nsome of them.\\nThe services of a physician are seldom called for\\nor needed on such occasions. When a child is seven", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0064.jp2"}, "65": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 61\\ndays old, a number of ladies come to visit the mother,\\nsome taking with them either a dish of food or a\\npiece of cloth about two yards long. The food is\\neaten by the family. If the child were a girl they\\ncongratulate the parents saying, May the foot of\\nyour maid be blessed, (that is may her coming into\\nthe world be a blessing),and may God preserve her\\nto you. We hope the next one may be a boy. r\\nShould the child be a boy they say, May the foot of\\nyour young man be blessed. May God spare him\\nto you and make him like hair that is never exhaust-\\ned but grows again when cut or pulled out. May\\nGod not think one son enough for you.\\nThe maternal grand-mother brings a cradle and\\nswaddling clothes for her grand-chilli.\\nWhen a child is born it is customary to send from\\nseven to ten kadas a kind of pastry something\\nlike the pies made in this country, to the gentleman\\nwho acted as groomsman for the child s parents.\\nOne of these cakes he returns by the bearer accord-\\ning to the customs of the country while the remain-\\nder are kept for his own use. The duties of this\\noffice of best man among the Assyrian Christians\\nare much more important than those required of the\\nsame office in this country. He is never a blood\\nrelation of the groom but from the time of his be-\\ncoming best man until his death he is the best and\\nmost intimate friend of the family and is classed\\namong their nearest relations. He with his wife if\\nhe is married or with some other female relative if\\nsingle act as sponsors at the baptism of each child\\nborn to the couple whom he served as groomsman,", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0065.jp2"}, "66": {"fulltext": "62 ABOUT PERSIA AND II IS PEOPLE.\\nhe himself handing the child to the priest for bap-\\ntism, and paying him a few pennies as a present for\\nthe service afterwards. He must also be present at\\nevery funeral in the family. At the end of the year\\nof mourning and on the Easter Sunday coming with-\\nin the year he must go to the bereaved home to com-\\nfort them. The family whom he thus served as\\ngroomsman perform the same services for his family\\nand that of the maid of honor. A best man and a\\nmaid of honor are never married to each other in\\nPersia as they often are in this country. Because\\nthey regard themselves as if they were members of\\none family and mutually comfort each others\\nfamilies in cases of bereavement going as has al-\\nready been mentioned to comfort them at the Easter\\ncoming within the vear of mourning and at the end\\nof the year of mourning, the ladies carrying with\\nthem white veils to replace the black ones worn by\\nthe women of the bereaved family, and speaking*\\nwords of comfort to the sorrowing ones. They real-\\nize that the only true comfort for a Christian is to be\\nfound in Christ, and so they remind them that Christ\\nis indeed risen from the dead, and that He has taken\\ntheir departed loved ones to be with him in glory.\\nThey say, May God comfort your hearts and add\\nto your own lives and the lives of your children the\\nyears of the lives of the departed ones. If it was\\nthe child of a young couple they will add, May God\\nkeep you and yours and give you many more\\nchildren.\\nI have thus described at length bethrothals and\\nmarriage among my own country-men for two rea-", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0066.jp2"}, "67": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 63\\nsons. Because they are so totally different from\\nanything of the kind in this country, and because my\\npeople having come so slightly in contact with the\\nwestern nations are so primitive in their thoughts\\nand methods and lives, and so wholly governed by\\ntheir prejudices and their ancient customs that they\\nare even yet practically the same people among\\nwhom Christ s life on earth was cast, and so by un-\\nderstanding; them well we can the better understand\\nthe setting in which we find the life of the Great\\nTeacher who spake as never man spake, and can\\nthe better understand his frequent use of the mar-\\nriage feast as an illustration to make plain some\\ndeeper spiritual meaning.\\nNor can I leave the subject without reminding\\neach individual reader that whereas to the marriage\\njust described, only the friends and relatives of the\\nbridegroom s father were invited and that they\\nusually belonged to one nationality and were invited\\nfor a few days only, there is to be another great wed-\\nding arranged by God himself. He has his heralds\\nout now inviting every one who will to come. No\\nmatter to what nation, tribe, or tongue they belong,\\nThey are asked to lay aside every garment of their\\nown making, such as personal merits and good\\nworks, and to cloth themselves in Christ s perfect\\nrobe of righteousness and come to this blessed mar-\\nriage of the Lamb, which shall continue through\\neternity. For all who thus come there is room and\\nno one thus clad need have any fear of being cast\\nout. All are welcome, even with their whole\\nfamilies if they are only thus prepared and once", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0067.jp2"}, "68": {"fulltext": "64 ABOUT PERSIA AND ITS PEOPLE.\\nadmitted they are blessed indeed for they thus gain\\naccess to all the bounties and glories and happiness\\nof heaven and have the bridegroom always with\\nthem. So the heralds have been announcing for al-\\nmost two thousand years, and so shall they continue\\nto announce this marriage feast and invite the\\nguests until there shall not be any left to teach his\\nneighbor saying, Know the Lord for all shall\\nknow him. Then shall the heralds make their last\\nannouncement, the music shall be sounded, the\\nguests gathered in and the doors closed. May we\\nall be found among the blessed ones inside the\\nfather s house when the doors are to be shut. May\\nwe also come without being blinded by any narrow\\nprejudice or bigotry that would cause us to miss the\\nblessings that Christ has placed for us all along the\\nway, as the following story illustrates: Once a man\\nwas traveling a long distance and on his way in\\nfront of him he saw a bridge that he must cross\\nand he said to himself, I will see if I can not cross\\nthat bridge just as well with my eyes closed. So\\nhe closed his eyes and crossed the bridge all right,\\nwith them closed. After him there came another\\nman who also had to cross the bridge and who found\\non it a purse of money. When the first man knew\\nthis he was very sorry that he had been so foolish\\nas to purposely shut his eyes while crossing the\\nbridge and thereby miss the money that would\\notherwise have been his.\\nMARRIAGE AMONG THE MOHAMMEDANS.\\nThe Mohammedans of Persia marry very young,", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0068.jp2"}, "69": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 65\\nsometimes even younger than the Christians, that is\\nfrom the age of twelve years and upward. The same\\nconditions that bring this about among the Chris-\\ntians exist also among the Mohammedans, that is,\\nthe intimate acquaintance of the children in their\\nchildhood, the early age at which they reach their\\nmaturity, and the desire on the part of their parents\\nto have them marry as young as possible. Some-\\ntimes parents, as has been stated before, in order to\\nperfect a friendship existing between themselves\\nbetroth their children while they are quite young,\\nand somtimes a man may notice that a certain\\nfamily have daughters who are good naturally, both\\ncapable and obedient and at the same time healthy\\nand beautiful. He naturally enough wishes to se-\\ncure the hand of one of these girls for one of his\\nsons, and in order to make sure of this and to make\\nit impossible for any other man to ever set eyes upon\\nher he gets her parents to consent to having them\\nbethrothed while they are yet children and when\\nthey are grown the marriage is consummated.\\nAll these motives are quite common among all the\\nnationalities that live in Persia.\\nAfter the engagement has taken place it is cus-\\ntomary among the Mohammedans for the affianced\\nboy and girl or their parents to choose each a rep-\\nresentative who meet, or else the parents themselves\\nmeet, and decide what or how much money the boy\\nshall pay to this intended wife, if at any time after\\nthey are married he may wish to put her away by\\ndivorce. This money is called kaben and the\\namount varies from ten to one thousand dollars,", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0069.jp2"}, "70": {"fulltext": "66 ABOUT PEKSIA AND ITS PEOPLE.\\nthat depending largely upon the standing financially\\nof the contracting parties. The sum being fixed,\\nthe two representatives or the parents of the en-\\ngaged couple, as the case may be, go to their priest\\nand have him write two letters of documental testi-\\nmony, one each for the betrothed couple, in which\\nthe fixed amount of kaben is stated. These let-\\nters, called a kaben letters are kept by each party\\nto the compact, and whenever the husband grows\\ntired of his wife or dissatisfied with her he simply\\npays her the stipulated amount of kaben for her\\nmaintenance and is thereby divorced from her.\\nThis makes it exceedinly easy to be divorced and\\nmany evils result from it so that the Mohammedans\\nthemselves, experiencing the evil consequences of\\nthis lax law, try to make divorces impossible by fix-\\ning as kaben something that cannot be obtained.\\nFor example they sometimes fix upon eight or more\\npounds of mosquitoes or house-fly wings as the\\nkaben a husband must pay his wife if he would\\ndivorce her. This he, of course, can not pay.\\nMy brother-in-law lives in a village about one\\nhalf of whose inhabitants are Mohammedans and\\nthe other half are Christians. He writes that in his\\nvillage there was a Mohammedan woman whose\\nkaben letters required that if her husband wished\\nto divorce her he must give her about thirty-two\\npounds of mosquitoes. In the course of time he be-\\ngan to dislike her and intended to divorce her but\\nit was impossible for him to furnish the stipulated\\nkaben He was determined, however, to be free\\nfrom her and so he began to mistreat and abuse her", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0070.jp2"}, "71": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 67\\nuntil she herself changed her kaben from thirty-\\ntwo pounds of mosquitoes to a piece of vineyard and\\nwhen he gave her that she was divorced.\\nSometimes instead of what has just been men-\\ntioned, or a sum of money, or a vineyard, or a field,\\nthey will write in the kaben letters that if the hus-\\nband would put away his wife after they are mar-\\nried he must give her an arm or a foot. This also\\nbeing impossible to furnish, if the husband really\\nwants his wife divorced he will so abuse her that she\\nwill be obliged to say, Kabenem halal. Janim\\nazad. Which means, I make my kaben legiti-\\nmate to you. Now let my soul free. She will then\\nbe divorced and glad of her escape, even though she\\nreceives either nothing or only a small sum of\\nmoney.\\nA Mohammedan is allowed to marry four wives.\\nAll four marriages are legal and all four of the wives\\nare considered to be on an equality with each other.\\nHe is expected to love them all equally well and can\\ndivorce any one or all of them at his pleasure. Mo-\\nhammed to check the frequency of this practice de-\\ncreed that a wife divorced for three successive times\\nshould not be taken back a third time by her hus-\\nband until she had been married to another maw\\nand divorced by him. After that her first husband\\ncould marry her again. These four wives just de-\\nscribed are all legal and the number of such, that a\\nMohammedan is allowed to have at any one time is\\nlimited to four, but there is another kind of wife\\nor concubine called seka. To the number of these\\nthat a man is allowed to have there is no limit. He", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0071.jp2"}, "72": {"fulltext": "68 ABOUT PERSIA AND ITS PEOPLE.\\nis allowed to have as many of them as he wishes and\\ncan get. There are several causes found in their\\nbeliefs for these plural marriages among the Mo-\\nhammedans. They believe it is a sin for any woman\\nto not be under the law of marriage, and according\\nto their religion man is regarded so vastly superior\\nto woman that it is perfectly proper for him to rule\\nover many of them; and dominant over these rea-\\nsons, whether they recognize it or not, is, no doubt\\nthe natural depravity of human nature, making laws\\nboth in morals and in religion to suit its inclinations\\nand fitting its beliefs to its desires.\\nAfter these kaben letters have been written and\\nsealed by the priest a few days are allowed to pass\\nbefore the parents of the two contracting meet to\\ndecide upon the amount of money to be furnished\\nby the bridegroom s father for the purchase of\\nclothes, Parcha for the bride and to appoint a\\nday for the beginning of the wedding. All this ar-\\nranged both parties go to a city where the bride s\\nmother, at the expense of the bridegroom s father\\nbuys as much clothing as she can for the bride. The\\nreason the bride s parents have for buying as much\\nas possible for their daughter is that they, or par-\\nticularly the mother, feels that her daughter is now\\ngoing to a strange place to live among strangers and\\nthat if she should need more clothing in a short time\\nafter her marriage she would be too bashful to ask\\nfor it. So her mother, now that she has the oppor-\\ntunity, provides her with enough to make her feel\\nhappy at the thought of her mariage and to last\\nuntil she becomes sufficiently acquainted in her new", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0072.jp2"}, "73": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 69\\nhome to ask for what she needs. After this the\\nbride is busy making her wedding clothes, or\\nParcha. Sometimes she calls in her friends to as-\\nsist her and at the end of two weeks every thing is\\nready. About two or three days before the ap-\\npointed day of the wedding the bridegroom s father\\nsends out his heralds to the surounding villages and\\ntowns to invite his relatives and friends to come to\\nthe wedding.\\nIt is customary among the Mohammedans to pro-\\nvide the heralds with apples, roses, cloves, and other\\naromatic things. When they are going to invite a per\\nson they first present him with an apple or a clove,\\nand then extend him greetings from the bridgroom s\\nfather with much flattery and many -embellishments\\nending with the statement that he sends his love\\nand asks you to come to the wedding. To this he\\nmay reply, Allah mubaraklasen which means\\nu God bless it, we will try to come. Should the\\nbridegroom s father invite any one who is of higher\\nrank himself such as an official dignitary he would\\nnot send heralds to such a one but he would go him-\\nself carrying with him a present suited to his rank.\\nThis he would present to him and in a dignified and\\nappropriate manner invite him to the wedding.\\nThis person of higher rank may then in turn send\\nhim a present worth many times more than the one\\nhe received and in addition may send a couple of\\nmusicians to the wedding to play in his honor.\\nMAKRIAGES AMONG THE HIGHER CLASSES OF MOHAMMEDANS.\\nWe will first describe weddings as they are con-", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0073.jp2"}, "74": {"fulltext": "70 ABOUT PERSIA AND ITS PEOPLE.\\nducted among the higher and wealthier classes of\\nMohammedans and afterwards those among the\\ncommon people, though in many respects they are\\nalike. Here we will speak only of the differences\\npeculiar to the higher classes.\\nAmong the higher classes of Mohammedans who\\nlive in cities and are very wealthy, sometimes the\\nweddings continue even over an entire week. They\\nhave such long weddings because they are rich and\\nin order to add to their reputation of wealth and\\nsuperiority. Several male cooks are employed and\\nevery one who is invited attends the wedding every\\nday during the whole time, and all are provided with\\ngood substantial meals, consisting mainly of rice\\nand meats. Several couples of musicians are hired\\nfor the entertainment of the guests. Also some\\nGypsies to dance and a number of jugglers of su-\\nperior skill who make sport and amusement for the\\ncrowd by their tricks of extraordinary dexterity.\\nSome story-tellers, singers, and players on different\\nkinds of musical instruments are also employed for\\nthe occasion. Sometimes prominent wrestlers are\\nalso secured. At the time appointed for the wrest-\\nling match to take place crowds of people flock ro\\nthe place from e\\\\ery direction. The mucicians play\\nexciting tunes while the wrestling continues. Some-\\ntimes they are a very even match and continue\\nwrestling a long time before one of them succeeds in\\nthrowing the other. Again it may happen that in\\nonly a few minutes one may throw the other where-\\nupon the victorious one receives the prize previously\\nprovided by the groom s father.", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0074.jp2"}, "75": {"fulltext": "ABOUT PEKSIA AND ITS PEOPLE,\\n71\\nThese performances are all arranged as a kind\\nof program for each day and are given at some place\\nwhere everyone has the privilege of coming to see\\nMOHAMMEDAN WRESTLERS.\\nFrom T. H. McAllister, Optician, N. V.)\\nand hear them. In the evenings they have a display\\nof fireworks for the enjoyment of the crowd. Some-\\ntimes in the evening after the guests have had sup-\\nper they will select one of their number who is elo-\\nquent and witty and elect him as president, beek\\nand another they elect as head -servant, parash\\nbashi to execute the orders of the president who\\nis invested with full authority to punish, fine, or\\nflog any one that is present. He may command the", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0075.jp2"}, "76": {"fulltext": "72 ABOUT PERSIA AND ITS PEOPLE.\\nhead servant to bring into his presence a certain\\nman, then to ask him what his occupation is and all\\nabout his circumstances. All this being reported\\nto the president, he tries to entangle the man, then\\nholds him guilty and commands the head servant\\nto make him dance. If he can dance he does so\\notherwise he will be fined or punished. The fine is,\\nof course, only nominal and is seldom really exacted.\\nIn this way, and by a thousand other tricks, that\\nthey play on the bridegroom s relatives they increase\\nthe mirth of the wedding festivities.\\nOn such occasions the women do not appear\\namong the crowds of men to see the performances.\\nUsually they cover themselves and go up upon the\\nhouse tops to see the out door exercises.\\nAt weddings Mohammedan ladies and gentlemen\\nnever mingle together but have separate apart-\\nments, one for the men and another for the women.\\nNo man is allowed to enter ladies apartments ex-\\ncept the musicians, most of whom are Christians.\\nThey are allowed to enter partly because they know\\nthat Christians are faithful and pure and can be\\ntrusted and partly because they have so little regard\\nfor musicians, whether Christian or Mohammedan,\\nthat it is not considered a shame for women to dance\\nbefore them as it would certainlv be to dance before\\nother men.\\nEven when the wedding continues for more than\\na week the bride is usually brought to the house of\\nher father-in-law on the fourth day. No mater if\\nthe bride and groom do live in the same city and no\\nmatter how close together their houses are the bride", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0076.jp2"}, "77": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 73\\nmust still ride on horseback in going there because\\nit is customary to do so.\\nAbout the time the bride is going to ride on\\nhorseback the streets and house tops are thronged\\nwith noisy expectant spectators while the firing of\\nguns and pistols and the notes of exciting music\\nfills the air. For this reason a very gentle horse is\\nsecured for the bride, one that will not become\\nfrightened at all this noisy tumult. In the after-\\nnoon of this fourth day all the musicians and a\\ncrowd of people some mounted on horseback, others\\nwalking, forming a large procession slowly proceed\\nto the bride s home where they are welcomed upoD\\ntheir arrival by a volley from the guns and pistols\\nA little feast is now had at the bride s home while\\nthe bride herself is in another apartment with all of\\nher female companions. These lady friends dress\\nher in an elegant new bridal costume and cover her\\nwith two large square veils called respectively,,\\nCharkat and Turma. Charkat is a scarlet veil\\nwhich covers her entire body except a small space\\nin front which is covered by a beautiful thin white\\nsilken veil called Turma. Those who see her thus\\ncovered may suppose that she cannot see at all but\\nthat is not so for she can see quite well through the\\nthin silk veil that covers her face. No one can see\\nany part of her except her feet and when she ap-\\npears on horseback it is simply as a graceful red\\nfigure. At this time the streets and house tops are\\ncrowded with joyful spectators. When the bride\\nis ready the musicians play a sorrowful tune while\\nshe bids farewell to her parents who kiss her and", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0077.jp2"}, "78": {"fulltext": "74 ABOUT PERSIA AND ITS PEOPLE.\\npronounce their benediction upon her and then weep\\nafter her as she is taken and put upon horseback. As\\nsoon as she is mounted the musicians change their\\ntune from a doleful to a happy one while another\\nvolley from the guns and pistols pierces the air.\\nHer father-in-law throws a handful of copper money\\nupon her head to show his wealth and liberality.\\nIt is customary among the Mohammedans to send a\\nlady called Yedak along with the bride to take\\ncare of her.\\nThe bride s belongings and gifts from home are\\npacked in a trunk and carried by a man on his back\\nafter her. A head groom, Jelodar holds the\\nhorse s bridle.\\nSome cousins of the bride and groom or else some\\nof their faithful servants accompany her on the\\nway to take care of her and to see that no harm be-\\nfalls her. One man holds a mirror toward her face\\non the way, w T hich means may her way through life\\nbe bright.\\nIn this way the procession moves on toward the\\ngroom s home, while the way is crowded and the\\nhouse tops are covered with people. Some of them\\nthrow candy, and others throw raisins upon the\\nbride s head as she passes to express their wish that\\nshe may be very sweet.\\nThe Mohammedan bridegroom does not go upon\\na house top to throw apples at his approaching bride\\nas the Assyrian Christians do. But instead,\\nwhile the bride is coming he and his com-\\nrades mounted on horse back go to meet her.\\nWhen they have approached to within a stone s", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0078.jp2"}, "79": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 75\\nthrow of her the groom kisses an apple and throws\\nit upon his bride or sometimes he may ride up and\\nput the apple into her hand. Immediately after\\ndoing this the groom and his party quickly turn and\\nride away as fast as they can. They are pursued by\\nsome of the horsemen of the bride s party who try to\\ncatch the groom. Should any one succeed in doing\\nthis he would receive a present in keeping with the\\nrank and circumstances of the bridegroom. In some\\nplaces the groom stands in front of the door or on a\\nbalcony and when the bride has approached suf-\\nficiently near he throws an apple upon her.\\nAfter this the bride is taken to an apartment\\nprepared for her. During this fourth evening of the\\nwedding the bridegroom s father may- receive some\\npresents from his friends. The feasting continues\\nthrough several more days and at the end of the pre-\\nviously fixed time the wedding is considered ended\\nand everything is quiet again.\\nMARRIAGE AMONG THE COMMON MOHAMMEDAN PEOPLE.\\nAmong the common people the duration of the\\nwedding differs according to the different financial\\ncircumstances of the contracting parties. If a man\\nis poor, his wedding may occupy one day only. If\\nhe is in moderate circumstances his wedding may\\ncontinue through two or three days and if his cir-\\ncumstances are good, through four days. Weddings\\noccupying four days are most common, however,\\namong all the different nationalities that live m\\nPersia and are considered most complete.\\nIf a young man marries a girl who lives in an-", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0079.jp2"}, "80": {"fulltext": "76 ABOUT PERSIA AND ITS PEOPLE.\\nother village about twenty- five miles distant, and if\\nhis wedding should occupy four days, then he gives\\nmeals once or twice a day to all who have come to\\nhis wedding and on the third night small sums of\\nmoney are given as has already been told in our ac-\\ncount of marriages among the Assyrian Christians.\\nThe purchasing of the bride s wardrobe and the\\ninviting of friends and relatives are the same as\\namong the higher classes of Mohammedans.\\nOn the second day of the wedding a party of\\nfrom twenty to forty young people and a few ex-\\nperienced old men set out to bring the bride whose\\nhome we will suppose is twenty-five miles distant.\\nThose who have horses ride, while those who have\\nnone, walk. Toward evening the bride s people ex-\\npect them and upon their arrival in the village,\\nmusic is sounded and the bride s relatives and\\nfriends meet them and exchange greetings, then all\\ngo to the bride s home. At this time the young peo-\\nple sometimes dance and attract the village people\\naround them and make it look as though there were\\na wedding in the village.\\nOf course when the bride s home is twenty-five\\nmiles away from that of the groom this party will\\nhave to stay over night because it would be too late\\nto return the same day. Many of the village people\\nwho are already invited will now come to the bride s\\nhome and after having had supper take with them\\neach family, one or two strangers, and entertain\\nthem over night. The next morning all again\\ngather at the bride s home and have breakfast The\\nbride is then dressed in her wedding costume and", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0080.jp2"}, "81": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 77\\nhaving bade farewell to her parents, as has already\\nbeen described, is taken out and put upon the horse\\nbrought for her.\\nCrowds gather around and follow her to the vil-\\nlage limits. Chickens called bridegroom s birds are\\ngiven to some of the young people of the party as\\namong the Assyrian Christians. These fowls sym-\\nbolize fondness.\\nThe headgroom Jelobdar and the lady Yedak\\naccompany the bride. On this way homeward the\\npeople of each village or town through which they\\npass will be found collected together in the streets\\nand on the house-tops to enjoy the passing of the\\nprocession exclaiming as they pass Mubarok, mu-\\nbarok, Be blessed, be blessed.\\nSometimes a poor man in order to get a present\\nfrom the bride s father-in-law as they pass through\\nhis village will take a sheep and place it before the\\nbride s horse pretending that he has brought a sac-\\nrifice to offer to the bride. Her father-in-law, un-\\nderstanding the situation gives him a few pennies\\nwhereupon he takes this sacrificial sheep and goes\\nhis way. In the same manner a musician some-\\ntimes takes his instrument and placing himself in\\nfront of the bride s horse begins playing and sing-\\ning with great enthusiasm as though he were paying-\\nhomage to the bride. He too receives some money\\nand then goes his way.\\nPerhaps in another village the bride s horse may\\nbe stopped by a wrestler who standing in front of it\\nsays, I will wrestle with any one of you who thinks\\nhe is strong enough. If he can throw me you may", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0081.jp2"}, "82": {"fulltext": "78 ABOUT PERSIA AND ITS PEOPLE.\\ngo in peace, but if I throw him then you must pay\\nme some money. If there is any one in the party\\nwho thinks himself strong enough and dares do it\\nthey have a wrestling match right there, if not the\\nbride s father-in-law gives him a few cents and that\\nsettles the matter.\\nAfter they have passed through all the villages on\\nthe way one of the mounted men, called for this ser-\\nice the bridegroom s hat bearer speeds his horse\\nforward at a rapid gait in order to reach the village\\nconsiderably in adance of the rest of the party. Up-\\non his arrival he announces in a loud voice to the\\nanxiously waiting bridegroom and those that are re-\\njoicing with him the joyful tidings that all has gone\\nwell and the bride will soon be there. A shawl is\\nthen put around the neck of his horse as a symbol\\nof intrepidity. The bridegroom and his comrades\\nnow get ready to go and meet the bride. Occasion-\\nally the groom and his comrades walk to meet the\\nbride, but that is exceptional, as a rule mounted up-\\non horseback they ride to meet her and the groom\\neither going close enough puts a red apple into her\\nhand or else he kisses it and throws it at her, turning\\nquickly afterward and riding away as fast as he can\\nbecause it is quite a common thing among villagers\\nto stone the bridegroom after he has thrown the\\napple. The bride is now taken to an apartment ac-\\ncompanied by the lady Yedak. From ten to twen-\\nty of the young people standing in the groom s yard\\nor in the middle of the street in front of his house\\njoin hands forming a semi-circle while the man at\\nthe head of the line takes a handkerchief or two in", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0082.jp2"}, "83": {"fulltext": "ABOUT PEKSIA AND ITS PEOPLE. 79\\nhis hand. The music starts up and they all dance\\nto the music, slow or fast as the music goes, while\\nthe head man waves his handkerchiefs in the air\\nand leads them in a circle. During this perform-\\nance the head man or some of the other men who are\\ndancing occasionally slip a penny or two into the\\nhands of the musicians whereupon they exclaim in\\na loud voice, Mr. has given us a dollar, or a\\nlarge sum of money. May God bless him and in-\\ncrease his happiness and his property! As the mu-\\nsicians and the men dancing become excited they\\nmove very rapidly attracting around them all the\\npeople of the village. The position of head man is\\nconsidered quite a distinction because all follow\\nhim and so it sometimes happens that others become\\njealous of him and try to take his place. This goes\\nso far at times that it even results in fights for the\\nhonor of being head man.\\nIn the evening of this day supper is served after\\nwhich each one gives his- present in money just as\\namong the Assyrian Christians. The wedding thus\\nended everything is again quiet.\\nAmong the Mohammedans it is customary to try\\nif possible to have the bride and groom meet on Fri-\\nday night, since Friday is to them what Sunday is\\nto Christians. The lady Yedak is present at this\\ntime. If the bride is found to be a true virgin and\\nto have violated none of the laws of maidenly chas-\\ntity there is great rejoicing over the fact. But if the\\nreverse is found true of her she is covered with a\\ndirty carpet and, followed by a crowd of people danc-\\ning as they go, is taken back in disgrace to her", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0083.jp2"}, "84": {"fulltext": "80 ABOUT PERSIA AND ITS PEOPLE.\\nfather s house.\\nA bride is not allowed to speak with her mother-\\nin-law or father-in-law or any member of the family\\nwho is older than herself and very little with their\\nneighbors. Neither she nor her husband ever ad-\\ndress each other, except when quite alone, by their\\nnames. Nor do they ever speak of each other in that\\nway but use the personal pronoun instead, as he\\nand she.\\nAt home a bride must have her head covered with\\na veil about two square yards. One end of which\\ncovers her mouth close up to the nose and is called\\nyashmak. When she goes out her entire person\\nmust be covered.\\nIf asked anything by her father-in-law or mother-\\nin-law she must answer them either by signs or else\\nif her husband or a small child is present she may\\nspeak to them and they repeat her answer to the per-\\nson who asked the question. Neither is she allowed\\nto eat with her father-in-law or mother-in-law but\\nmust serve them as a waiter, not that they regard\\nher as a slave but because the customs of the coun-\\ntry require it. When they have finished eating she\\nwill eat either alone or with some of the younger\\nmembers of the family. She is also allowed to eat\\nwith her husband. In this way every bride must live\\nfor a few years, after which she becomes more famil-\\niar and is allowed to talk with a good many persons\\nwith whom conversation was forbidden before.\\nAfter several years she may even speak with her\\nmother-in-law but never with her father-in-law.", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0084.jp2"}, "85": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 81\\nSOCIAL LIFE IN GENERAL.\\nMAGICAL ARTS, WITCHCRAFT, AND SORCERY.\\nTo the superstitions connected with marriages\\nand engagements among all the nationalities and\\nsects that live in Persia and particularly among the\\nMohammedans there is no end.\\nShould it happen that a husband does not love\\nhis wife, then either she or her mother will go to a\\nmagician who will write her a prescription and tell\\nher in what part of her clothes to sew it. Also one\\nfor her husband which she must secretly sew in his\\nclothes and this will make him love her. Or else\\nlie may tell her to cut some hairs from her head and\\n-a few from her husband s head and having burnt\\nthem together put the ashes into a little water and\\nliave her husband drink it and that will make him\\nlove her. Of course they do different things for dif-\\nferent persons and the magicians do not all work\\nthe same spells.\\nFor example, a magician may write a prescrip-\\ntion for a woman whose husband does not love her\\nand tell her to put it under the hinge of the door of\\ntheir house and as much as the door is opened and\\nshut so much will her husband s love grow toward\\nher.\\nAnother magician may write some magical\\nwords upon an egg which of course contains vital\\nenergy. This spell lasts for forty days but after\\nthat it must be renewed again.\\nAnother may write some magical words upon a\\nnail which the lady is instructed to place close to", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0085.jp2"}, "86": {"fulltext": "82 ABOUT PERSIA AND ITS PEOPLE.\\nthe stove or oven wbere it may become heated. Just\\nas the nail grows hot in the same proportion does\\nher husband s love grow warm toward her. This\\nspell is considered very good and lasts for a whole\\nyear. Magicians are in great demand for in cases of\\nsickness also the people apply to them as they do to\\ndoctors in this country.\\nIn cases of sterlity women also apply to the ma-\\ngicians who in such cases fill a copper bowl with\\nwater and build a small fire. The magician then re-\\nquires the lady to sit close to this while he takes a\\nlarge sheet and covers himself and her, while the\\nsmoke fills the space. He now utters some incanta-\\ntion in the Arabic language which means that he is\\ncalling out the devils. The lady now looks upon the\\nwater which by some extraordianry spell he makes\\nto move in the bowl. This the lady sees and at the\\nsame time he rubs together some needles that he\\nhas with him or some thing else that produces a\\nchirping sound like a bird. This the lady hears and\\nverily believes that devils are now present. After\\nthis he writes a prescription and instructs her what\\nto do with it and tells her that sometime in the\\nfuture she will dream that she sees a man coming\\nto her and giving her a red apple. That is to pre-\\nsage the birth of a child. In order to make her\\ndoubly sure that this is to take place he tells her\\nthat she will find a birthmark upon the face or some\\nother part of its body. She returns home expecting\\nthat year and next and the next and so on to become\\nthe mother of a child, but of course never does.\\nWhen a child is born to a bride they stick needles", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0086.jp2"}, "87": {"fulltext": "ABOUT PEESIA AND ITS PEOPLE. 83\\nin her clothes and let them remain there for forty\\ndays so that no demons may approach or touch her.\\nShould the child get sick or feel badly they suppose\\nthat an evil eye has beaten him. Should they sus-\\npect any person who is supposed to have an evil eye\\nthey will try secretly to get a small piece from his\\nclothing and burn it under the child. In so doing\\nthe evil eye is supposed to be put out.\\nFormerly when a child was born they would not\\ncarry with them a coin or piece of gold because that\\nwould make the child become sallow.\\nWhen the children of a family become fretful\\nthey suppoe that an evil eye has touched them.\\nThen they take a little piece of dough and cast it into\\nthe oven. As it swells and bursts they think the\\nevil eye is put out.\\nIn the clothing of Mohammedan children can be\\nfound various prescriptions which are bound in a\\ntriangular form. On them are written some words\\nfrom the Koran or from some other magical books.\\nThese are supposed to protect the children from bad\\nspirits and other dangers.\\nAround the necks of children beautifully polish-\\ned agate stones are suspended with different things\\nengraved upon them such as; There is no god but\\nGod or There is no god but God and Mohammed\\nis his prophet or the names of the grandsons of Mo-\\nahmmed, Hassen and Hussein. Some old people\\neven carry such amulets with them because they be-\\nlieve that any thing on which is written the name\\nof God or that of Imams has wonderful portecting\\npower against all great calamities.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0087.jp2"}, "88": {"fulltext": "84 ABOUT PERSIA AND ITS PEOPLE.\\nThey do not keep records of the births of their\\nchildren consequently there are millions of Persians\\nwho do not know how old they are. Should par-\\nents be asked their children s ages some of them who\\nhave wonderfully good memories may be able to tell\\nthe exact age but others will mention certain noted\\nevents that took place either in the same year in\\nwhich their child was born or several years before\\nor after he was born. Now they are beginning to\\nkeep such records, however, because many of them\\ncan read now, formerly this was not the case.\\nCITIES, WALLS, AND GATES.\\nThe custom among Asiatic people of building\\nwalls and gates to their cities is as old as their civ-\\nilization. They stand in the bible as prominently\\nas Mount Zion. They were the protection of ancient\\ncities even as they are in this day. They are looked\\nupon with much veneration and their strong walls\\ngive much comfort to the inhabitants. Hence\\nIsaiah uses the expression, Thou shalt call thy\\nwalls Salvation and thy gates Praise. In the twen\\nty-first chapter of Revelations the walls of the New\\nJerusalem adorned with all manner of precious\\nstones and the twelve gates are spoken of. David\\naddresses them saying, Lift up your heads O ye\\ngates: And be ye lifted up ye everlasting doors:\\nAnd the King of glory shall come in.\\nMost of the cities of Persia are surrounded by\\nhigh mud walls so that no one may enter except\\nthrough a gate. There are several gates for each\\ncity and each gate has a special name.", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0088.jp2"}, "89": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE.\\n85\\nThe walls are built from twenty to twenty-five\\nfeet high. Cities are built principally of sundried\\nbrick and mud. Very few of them are built of burn-\\ned brick, while wooden houses are unknown in most\\nparts of Persia.\\nA GATE OF THE CAPITAL CITY, TEHERAN.\\n{From T. H. McAllister, Optician, N. Y.)\\nThe best and most majestic view one gets of east-\\nern cities is upon approaching them when the gates\\nare seen with their colored tiles and their pillars\\nbeautifully ornamented with color and built high\\nabove the common top of the gates and the domes,\\nminarets and steeples of the Mohammedan mosques\\nor temples inside the enclosure of the city. At each\\nside of the gates small towers are built with small\\nwindows or openings in them. In times of danger\\nsoldiers or gate-keepers sit in these towers and", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0089.jp2"}, "90": {"fulltext": "86 ABOUT PERSIA AND ITS PEOPLE.\\nwatch the enemy and fire upon them if they ap-\\nproach too near.\\nBy the side of the gates there are sometimes\\nrooms for the storing of arms belonging to the gate-\\nkeepers. There are also places for the latter to sit.\\nDuring the day city gates are kept open and very\\noften people congregate there to enjoy themselves,\\nbecause it is cool there in summer, and to see the\\npeople coming in and going out of the city. Some-\\ntimes the gates are crowded with people who as-\\nsemble there for the transaction of public affairs or\\nout of curiosity to see a parade, or a procession, or\\nthe punishment of a criminal, or to hear a proclama-\\ntion.\\nThe gates of cities are kept open until ten o clock\\nin the evenings. At that time they are shut and\\nlocked so that no one can enter into the city and no\\none can go out of it. The law requires that after\\nten or eleven o clock in the evening every one must\\nlock his door and sit in his own house and not go\\nout, while the policemen with their dogs walk the\\nstreets all night. If they find any one on the streets\\nafter the appointed time, he is promptly arrested\\nShould he try to escape the policeman will set a dog\\nupon him and in this way catch him. When anyone\\nis arrested the policeman will ask him if he knows\\nthe password for that night, which can always be\\nobtained at the police station during the day. If he\\nknows the password the policeman will let him go,\\nif not, he will keep him and maltreat him until the\\nnext morning. If the policeman finds out that he is\\na good man he will accept a present from him and", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0090.jp2"}, "91": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE.\\n87\\nlet him go, but if he is a bad man such as a thief, the\\npoliceman will abuse him in order to exact a present\\nfrom him, and on the next morning will punish him\\nand let him go. In this way order is kept in their\\ncities during the nights.\\nMost of the city streets are crooked and too nar-\\nrow to admit a carriage. The business part of cities\\nSPICE SELLER\\n{From T. H. McAllister, Optician, N. Y.)\\nis built of burned or red brick and consists of rows\\nof arched corridors with stores opposite each other,\\nthe space between them being about fifteen or twen-\\nty feet. There is only from about three to five feet", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0091.jp2"}, "92": {"fulltext": "88 ABOUT PERSIA AND ITS PEOPLE.\\nbetween those on the same side. So when one\\ngoes to buy anything he is called to by shop-keepers\\non either side of him. When shop-keepers have no\\ncustomers they sit each one in front of his own store\\nand talk together.\\nIn the picture can be seen how a spice-seller sits\\nwith all his wares before him. When a customer\\ncomes to buy any thing he simply reaches out his\\nhand and gets whatever his customer wants without\\nrising from his seat. He seldom gets up to get any-\\nthing.\\nEvery trade has its own quarters, for instance\\none quarter is for dry goods, one for shoes, one for\\ngroceries, one for grain, one for blacksmithing, etc.\\nAs one walks in the streets of a city he sees only\\ndry mud walls with no window T s facing the streets\\nand all of the same color. In these mud w^alls ugly\\ncracks are formed in drying to which a Persian poet\\nhas compared laughing lips saying, laughing lips\\nare like cracks in the walls. In the cracks of these\\nhigh w r alls sparrows build their nests and children\\nare often seen climbing up ladders and capturing\\nthe young sparrows from their nests. Sparrows are\\nconsidered magical food.\\nAs the houses in this country are surrounded by\\nfences, so the houses in Persia are surrounded by\\nmud walls from ten to fifteen feet high, so that peo-\\nple in the streets can not see into their outer court\\nor yard.\\nSince so few of the people can read there is very\\nlittle demand for newspapers. There is one weekly y\\nhowever, published in the capital city, Teheran.", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0092.jp2"}, "93": {"fulltext": "ABOUT PEESIA AND ITS PEOPLE. 89\\nWhenever an edict is issued by the governor or the\\nShah some men having very strong voices are em-\\nployed, the edict is put into one or two short sen-\\ntences and these men are sent out to proclaim it in\\nthe different quarters of the city and sometimes at\\nthe gates. They proclaim the edict in a very clear\\nloud and distinct voice so that every one may hear it.\\nThey also do the same thing when they have\\n.property lost. For instance if a Mohammedan\\nshould lose a black donkey, then he would employ\\nsuch a man who goes through the streets crying as\\nloud as he can, Two dollars reward to any one who\\nhas found a black donkey! He continues in this\\nway until the lost donkey is found.\\nAny thing like the waterworks to be seen in this\\ncountry are unknown in Persia. There water is led\\nfrom the rivers through small canals running\\nthrough each yard in the city, and in the center of\\neach yard there is a small pool for the family s use,\\nin which they wash their hands and faces and even\\nfeet when necessary, also clothing, etc., thus making\\nthe water quite dirty. For such purposes cold\\nwater is used and little or no soap. Those who hap-\\npen to live near the source from which this water\\nis taken have comparatively clean water for such\\nuses but the further away they live the worse the\\nwater becomes. For drinking and household uses\\nthey have especial places where pure clean water\\nmay be had.\\nIn large cities there are people who like to have\\ntheir daily supply of water furnished regularly and\\nwithout any trouble to themselves. Such persons", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0093.jp2"}, "94": {"fulltext": "90\\nABOUT PERSIA AND ITS PEOPLE.\\nemploy water carriers like the accompanying illus-\\ntration. The water carrier has a bottle made of skin\\non his back. This he fills through the opening\\nWATER-CARRIER.\\n{From T. H. McAllister, Optician, N. Y.)\\nw^here he holds his hand. He probably has several\\ncustomers to whom he furnishes so many bottles or\\nskins of water every day. Having fulfilled his con-\\ntract each day he again fills his bottle of skin and\\ngoes through the streets crying, Who wants water?\\nWho wants water? Then those who need water", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0094.jp2"}, "95": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 91\\ncall him in. Possibly they want only half a bottle\\nof water, in such a case he slowly loosens his hold\\non the neck of the bottle and allows the water to\\ngently flow out until the bottle is half empty, then\\nhe tightens his grasp and the water stops. For half\\na bottle of water he may receive one cent, for a\\nwhole bottle, two cents.\\nThese bottles of skin are mentioned in the bible\\nover twenty-five times. For example, Gen. xxi-14,\\nAnd Abraham rose up early in the morning and took\\nbread and a bottle of water and gave it unto Hagar\\nputting it upon her shoulder, and the child, and sent\\nher away.\\nI Sam. xxv-18. Then Abigail made haste and\\ntook two hundred loaves and two bottles of wine.\\nJudges iv-19. And he said unto her, (Sisera to\\nJael), give me I pray thee a little water to drink for\\nI am thirsty; and she opened a bottle of milk and\\ngave him drink.\\nMatthew ix-17. New wine into new bottles.\\nPs. Lvi-8. Put thou my tears into thy bottles.\\nThus we see that bottles of skin were in use four\\nthousand years ago and they are still using them in\\nPersia for the same purposes for which they were\\nthen used. They fill them w T ith water, wine, milk,\\nbutter, cheese, and honey. They are especially ser-\\nviceable to the nomadic tribes who live in the stony\\nmountainous regions and move from place to place.\\nThey load their furniture on the backs of animals\\nand the bottles of skin are particularly convenient\\nat such times because they are not easily broken.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0095.jp2"}, "96": {"fulltext": "92 ABOUT PERSIA AND ITS PEOPLE.\\nHOUSES.\\nThe wealthy people of Persia who live in the\\ncities have elegant palaces containing different\\napartments for harems and for servants.\\nBut the houses in general for the masses are\\nbuilt of mud and consist of one room only, from thir-\\nty to forty feet square, and have a door in one end.\\nThey build their houses in this way. They first\\ndig a foundation. Then they dig up earth and put\\nwater in it thus making mud. Then the laborers take\\noff their shoes and stockings and roll up their\\ntrousers above their knees and get into this mud\\nand tramp it with their feet, turning it about twice\\nas they do so. By this time it will be all right and\\nwill stick together very nicely. They then build a\\nwall of this about four feet high and from three to\\nfour feet thick. It will require four or five days for\\nthis to dry. When it is dry they build about as\\nmuch more on top of it and continue in this way\\nuntil it is the desired height. Of course such houses\\nnever burn down as houses do in this country and the\\nwalls of some of them will last from fifty to seventy\\nyears. When the walls are ready they cover the\\nhouse by putting first a long heavy beam across the\\ncenter of it, the ends resting upon the walls while\\nit is supported in the center of the house by one or\\ntwo pillars, Timbers about eight inches in thick-\\nness are now placed from this beam or sill to the\\nAvail on either side. These are something like joists\\nand are placed about two feet apart. Upon these\\njoists are placed pieces of wood something like laths,\\nabout two inches in thickness and two feet Ions", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0096.jp2"}, "97": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 93\\nOver all this first reeds and then grass are placed\\nand afterwards mud about six inches thick is put\\nover the whole. The mud they carry up on their\\nbacks and then tramp it down thoroughly with their\\nfeet in order to make it stick well and become\\nsmooth. Upon this mud they plaster with the\\nbest kind of clay mixed with very fine straw chaff to\\nkeep it from cracking. Roofs are made almost flat\\nbut sloping slightly toward on side in order to make\\nthe water run off when it rains. This is conducted\\noff by means of a spout. Once every year or two they\\nreplaster the roof. On some of them different kinds\\nof green grasses grow during the rainy season in the\\nspring and then they look very beautiful but the\\nsummer heat soon comes and withers them prema-\\nturely. Hence David finds this expression to use\\nagainst those that hate Zion; Let them be as the\\ngrass upon the house tops which withereth afore it\\ngroweth up. Ps. cxxix-6.\\nThieves very often come in the night and dig\\nholes through these mud walls, and come in and\\nsteal. For breaking through they use wooden ham-\\nmers and iron chisels mounted upon wooden han-\\ndles. Upon the handle of the chisel they fasten a\\npiece of felt to keep it from making any noise to\\nwaken the owner of the house while they are strik\\ning it with the hammer. It is to this effect that our\\nLord says, But know this, that if the good man of\\nthe house had known in what watch the thief would\\ncome, he would have watched, and would not have\\nsuffered his house to be broken up. (Or digged\\nthrough). Math, xxiv-43.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0097.jp2"}, "98": {"fulltext": "94 ABOUT PEESIA AND ITS PEOPLE.\\nThe walls on the inside of the houses are plaster-\\ned over with clay also, mixed with as much straw\\nchaff as is necessary to make it bind or stick to-\\ngether well in order to make it durable and to pre-\\nvent cracks on the inside of the wall.\\nThe floors are simply hard clean smooth earth\\nfloors. One half of the floor is covered with a kind\\nof reed matting over which carpets are spread.\\nWhen one enters a house he takes off his shoes on the\\nearth floor, then steps upon the carpeted part and\\nsits down with his feet under him. In this country\\npeople take off their hats when they enter a house\\nbut in Asiatic countries they take off their shoes in-\\nstead.\\nThey have an especially constructed wooden\\nframe upon which they hang their bed-clothes dur-\\ning each day. At night they take them down and\\nmake their beds and in the morning hang them on\\nthe frame again.\\nA Persian stove or oven looks like a cylinder. It\\nis built of clay and is about four feet deep by two\\nand a half feet in diameter. It is built in the ground\\nnear the center of the house, the top of it being on a\\nlevel with the floor. They make fire in it only once\\na day and at that time they do thier cooking and\\nbaking. In most parts of Asia wood is very scarce\\nso their principal fuel is dried manure. This is used\\nfor fuel only and the ashes from it are put upon the\\nfields afterwards for fertilizers. There are no pipes\\nto carry out the smoke, hence it comes first into the\\nhouse and afterwards escapes through the window\\nin the ceiling directly over the oven. The smoke", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0098.jp2"}, "99": {"fulltext": "ABOUT PEPSI A AND ITS PEOPLE.\\n95\\nsmells while they are making fires but in a short\\ntime after the fire begins to burn well, it together\\nwith all other impurities in the house are drawn out\\nthrough the window which is open day and night.\\nThe houses are thus thoroughly ventilated all the\\ntime and they have plenty of pleasant fresh air to\\nbreath although the ceilings grow quite dark of\\ncourse. They make big hot fires in these ovens so\\nthat the sides of the oven grow to a white heat while\\nthe coals of fire still remain at the bottom.\\nWOMEN BAKING BREAD-\\nThey make bread with yeast which they keep on\\nhands for the purpose, and having kneaded it they\\nset it aside to rise just as peonle do in this country.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0099.jp2"}, "100": {"fulltext": "06 ABOUT PERSIA AND ITS PEOPLE.\\nAfterwards they make it out into small balls about\\nas large as ordinary biscuits.\\nThe lady seen at the right of the picture has a roll-\\ning-pin in her hand. She takes these balls of dough\\none at a time and placing them on a bread-board\\nrolls them out as thin as blotting paper. As she\\nfinishes each one the lady at the left of the picture\\ntakes it and spreading it over something made for\\nthat purpose puts it down into the oven as far as her\\nelbow and somtimes the whole length of her arm\\nthen slaps it against the side of the oven which is\\nquite hot. The dough adheres to this and is quick\\nly baked. It is removed as soon as it is baked and\\nmore put in its place. In this way they keep on\\nuntil the baking is all done. For large families they\\nusually bake every day or every other day while\\nsome bake only once or twice a week. The cakes of\\nbread when finished are about a foot and a half or\\ntwo feet long by one foot wide.\\nDuring the winter they spread carpets or mat-\\ntings around the oven, then having taken off their\\nshoes on the earthen floor they sit around it and\\nwarm themselves. Or else they place a square table\\nover it and spread a carpet or large quilt over this\\nto keep the heat in and then sit, a whole large family\\nhalf under it quite cosily. The coals of fire remain\\nat the bottom of the oven all day, sometimes all\\nnight even, because manure as fuel holds fire for a\\nmuch longer time than wood or coal even.\\nThe window which they always have near the\\ncenter of the ceiling of their houses besides admit-\\nting light and ventilating the houses serves for many", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0100.jp2"}, "101": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE.\\n9T\\nodd purposes.\\nWhen it rains they have to place a pan under the\\nwindow for the water falls directly into the house\\nFAMILY WARMING THEMSELVES-\\n{From T. H. McAllister, Optician, N. Y.)\\nthrough the window which always stands open day\\nand night. It may have been from such houses that\\nsome of the Old Testament writers have taken the\\nfigure of God s opening the windows of heaven to\\nsend rain upon the earth.\\nSince the houses are close together and their tops\\nare flat people often go upon their neighbors houses\\nand speak to them through the window. When\\nthieves come to a house if the owner of it has a good\\nwell-trained dog it will go at once upon the house", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0101.jp2"}, "102": {"fulltext": "98 ABOUT PEKSIA AND ITS PEOPLE.\\ntop and bark through the window to waken the\\nfamily. Sometimes a dog may become so excited in\\nits efforts to arouse the family that it may come too\\nclose and fall right into the house through the win-\\ndow.\\nSome meddlesome persons who like too well to\\nknow their neighbors business sometimes steal\\nsoftly upon the house top and sitting close by the\\nwindow listen to the private conversation of the\\nfamily circle beneath.\\nWhen a hen crows it is considered to be either a\\ngood or a bad omen and in order to find out which\\nkind of an omen it is they take the crowing hen upon\\nthe house top and blind-folding her they drop her\\ndown through the window into the house. If she\\ngoes toward the corner of the house it is a good\\nomen, but if she goes toward the door it is a bad one\\nand they kill her at once.\\nSwallows make their nests during the summer in\\nthese windows and sit there and sing. Late in the\\nfall they migrate to Arabia, returning again every\\nspring. It used to be believed that the swallows\\nknew where the tomb of Moses was and that on their\\nreturn from Arabia they brought with them a little\\ndust from it for the foundation of their nests. The\\npeople are very kind to the swallows and allow them\\nto build their nests inside of their buildings because\\nthey are such good harmless birds. Their nests are\\noften fund in Mohammedan temples and Christian\\nchurches while sparrows as a rule build outside in\\nthe cracks of the mud walls. David speaks of both\\nin his eighty-fourth psalm; Yea, the sparrow hath", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0102.jp2"}, "103": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 99\\nfound her a house, and the swallow a nest for her-\\nself where she may lay her young. Even thine al-\\ntars O Lord of Hosts, my King and my God!\\nSome years ago the most important service the\\nwindow did was in cases of theft. For instance, if\\na man had from ten to twenty dollars stolen from\\nhim and he was sure that some one of his neighbors\\nhad taken it, then everybody would be talking about\\nit and different ones would be suspected but no\\none could be absolutely sure who took it. Now in\\norder to have justice done easily and to keep the\\ncase from going into court thus injuring the repu-\\ntation of the good along with the bad the whole com-\\nmunity would agree that upon a certain evening when\\nit was dark they would all go upon the top of the\\nhouse in which the man lived whose money was\\nstolen and each one throw a little dirt down into\\nthe house through the window.\\nUpon the appointed evening every man and wo-\\nman in that neighborhood would go to the house\\nfrom which money had been stolen each one carry-\\ning with him in some part of his clothing a little\\ndirt. Then the door of the house would be locked\\nand everybody would go upon the house top. One\\nwould now go and throw down through the window 7\\nthe dirt he brought and return to his place, then\\nanother, and another, and so on until all had gone and\\ncast in some dirt. In this way the one who stole\\nthe money would be obliged to throw it in with the\\ndirt for he would know that he is suspected and if he\\nshould keep the money he might be accused in the\\ncourt and get into great trouble and have his repu-", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0103.jp2"}, "104": {"fulltext": "100 ABOUT PEBSIA AND ITS PEOPLE.\\ntation ruined. But if he throws it in with the dirt\\nno one can see it and he can appear in the communi-\\nty afterwards as innocent as any one. After all\\nhave cast in their dirt the owner of the house goes\\nin and finds his money. This was done only when\\nthey were sure that the money was stolen by some\\nbad neighbor and not by a stranger.\\nOn Saturday evening before Easter Sunday it is\\ncustomary among all the Christians of Persia to\\ncolor eggs for Easter. In the evening while they\\nare coloring eggs in every house, persons often go\\nto different parts of the village and let down by a\\ncord through the window small baskets made of\\nstraw or else stockings. The people inside see it\\nbut do not know who is at the other end of the cord.\\nIf they are kind, generous people they will put an\\negg or two into the basket or stocking, after which\\nit will be drawn up by the person on the house top\\nwho let it down, in this way they may visit a num-\\nber of houses walking from one house top to another\\nas they would walk on the street, and each one\\ngathering a number of eggs in this way. This they\\ncall, Daladelpe.\\nSick persons upon their death beds often fix their\\neyes upon these open windows. Many of them even\\nspeak of what they see through the windows, hence\\nthe people believe that they do really see just before\\ntheir departure the heavenly messengers God has\\nsent to conduct their spirits home. Eastern people\\nalways think of their own ideas associate d with\\ntheir windows when they read Jeremiah IX-20-21.\\nYet hear the word of the Lord, O ye women, and", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0104.jp2"}, "105": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE.\\n10 L\\nlet your ear receive the word of his mouth, and teach\\nyour daughters wailing, and every one her neighbor\\nlamentation.\\nFor death is come up into our windows, and is\\nentered into our palaces, to cut off the children from\\nwithout, and the young men from the streets.\\nThey have their looms and cotton-gins in the\\nroom in which they bake, cook, eat, and sleep, but\\nA WIDOW SPINNING.\\nthey love order and respect virtue and so everything\\ngoes on harmoniously in their homes.\\nBoth men and women weave. The men weave", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0105.jp2"}, "106": {"fulltext": "102 ABOUT PERSIA AND ITS PEOPLE.\\ncotton goods and the women weave carpets, rugs\\nand such articles. Spinning is the especial work of\\nwomen. Very often it happens that a man has\\nthree or four married sons and then their wives will\\nall sit and spin in the same room. Sometimes they\\nget up about four o clock in the morning and sit and\\nspin all day.\\nDuring the winter months widows spin from\\nearly in the morning until late in the evening. A\\nwoman receives about twenty cents for spinning one\\npound of cotton, but she must work very hard in\\norder to spin as much as a pound a day. If a man\\nworks very hard at the loom all day he may be able\\nto weave as much as ten yards of cotton.\\nHOW THEY EAT.\\nIf a man has for instance four sons and they are\\nall married and some of them have children, that of\\ncourse is a large family and when they eat they will\\neither put bread and food in a wooden tray which is\\nmade like a sink and is about three or four feet long\\nby a foot and a half wide, or in a copper one about\\nthree feet in circumference, or else they will simply\\nspread a table cloth on the floor which serves them\\nas a table to place the food upon. Then the men\\nwill sit around it according to their ages. For in-\\nstance, the father who is absolute master of the\\nhouse sits before it in the place which is considered\\nthe best and of the highest rank, and next to him\\nhis oldest son, then the second son and so on accord-\\ning to their ages. When there is such a large family\\nthe women usually sit in a separate place because", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0106.jp2"}, "107": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE.\\n103\\nthe young brides in the family are not allowed, ac-\\ncording to the customs of the country, to eat in the\\npresence of their father-in-law or even mother-in-law.\\nA RESTAURANT.\\n{From T. H. McAllister, Optician, N. Y.)\\nFor them to see the lips of a bride move would be\\nsomething unheard of. They never use knives and\\nforks to eat with, but their fingers instead, and if\\nthese get wet they lick them. Many people think\\nthat food tastes better when eaten in this way. The\\nmain part of every meal is bread. When they have\\nmeat they usually make a soup and put vegetables\\nin it. Onions especially are considered indispen-\\nsable. They think nothing tastes so good without", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0107.jp2"}, "108": {"fulltext": "104 ABOUT PERSIA AND ITS PEOPLE.\\nonions as it would if it had onions in it. They also\\nput a little red pepper into soup to make it look red\\nand beautiful and appetizing. We have already de-\\nscribed their bread, how large the cakes are and as\\nthin and soft as blotting paper. This they break\\nup in their soup and when it gets moist eat it. They\\nalso eat clabber, butter, milk, and cheese. The lat-\\nter is well salted, then pressed into a pitcher and\\nburied in the ground for a long time, even a whole\\nyear often. It then gets a little strong and has an\\nexcellent flavor. This is eaten with bread broken\\nin small morsels. Sometimes they also eat onions,\\npickled green peppers, and some other vegetables\\nwith cheese.\\nThose who have onions growing in their yards\\ntake the green tops and wrapping them around\\npieces of bread eat it with great relish. They also\\nmake a dish which they call aash by cutting up\\nbeet tops and celery and cooking them together in\\nbutter-milk. This they eat with spoons. The com-\\nmon people eat very little rice but the rich eat a great\\ndeal of it. From this they make the two different\\ndishes called dolma that have already been de-\\nscribe in our account of the marriage feast.\\nIt sometimes happens that guests come unex-\\npectedly and there is not enough bread in the house\\nto serve them. In such cases they borrow of their\\nneighbors so many loaves and when they bake again\\npay them back. To this effect we have the words\\nof our Lord, And he said unto them, which of you\\nshall have a friend and shall go unto him at mid-\\nnight and say to him lend me three loaves for a", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0108.jp2"}, "109": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 105\\nfriend of mine is come to me from a journey and I\\nhave nothing to set before him. Luke XI 5-7\\nHOUSE TOPS\\nDuring the summer everybody in the cities\\nowns, and villages sleeps upon the flat roofs of het\\nhouses under the open shy. They have bed c otn-\\nSep on bed SteadS Pe \u00c2\u00b0P le ^e not afraid to\\nsleep on the house tops on account of rain or lieht\\nmng because there is very little of either durL^the\\nsumm p ersia is a dry cQu n^tte\\nvery dry, pure, hght, bracing atmosphere The\\nmoonlight there is exceedingly bright so tlZ\\\\Ji\\noffpn ^n+ v Aigiu so tnat people\\noften eat th ei r suppers upon the tops of their houses\\nwith no other light than that xf ,T nouses\\nthus sitting, each^am ly I tteir ow? h7 W f\\noften ^7no+ k i own house top\\nwhlei t0 f ^f f rth and are -odable\\nwmie most of the village people can hear them quite\\nMILKING AND MAKING BUTTEK\\nThey milk cows, buffaloes, and sheep. Cheese i\u00c2\u00ab\\nmade chiefly of sheep s milk. Buffaloes give rheTa\\nffwhtteT f mUk aDd bUttCT -m i\\nas hite as snow. Women do all the milking for t\\nconsidered a great disgrace for a man t be een\\nmilking a cow. They milk twice a dav as in this\\ncountry. When they have finished mSdng Z the\\nmormng they heat the milk almost to the boil n.\\npoint, then remove it from the fire and let it cool a\\nof oV mnkt if *S add n ab Ut Me\\n^at bylt^t ^Z^ilZ^T\\nb-kfast. With a little mVas^ al", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0109.jp2"}, "110": {"fulltext": "106 ABOUT PERSIA AND ITS PEOPLE.\\nsidered a good breakfast. It is used much as rolled\\noats and the different wheat breakfast foods of this\\ncountry are and is a common article of food. In\\nPersia they can never make butter from cream or\\nsweet milk but have to sour it as has already been\\nexplained, and then churn it.\\nThey keep a little sour milk from time to time to\\nbe used for curdling milk. When a family through\\nCHURNING IN A SHEEP SKIN.\\nneglect has none they borrow from some one of their\\nneighbors, Those who live in villages make butter\\nin large earthen pitchers called meta while the", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0110.jp2"}, "111": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 107\\nnomadic people who live in tents make it in a sheep s\\nskin.\\nThey fill the sheep s skin with clabber mixed\\nwith some water. In winter they warm the water\\nof course. Then they hang up the sheep skin upon\\nsome timbers as seen in the picture and shake it\\nuntil the butter is separated from the clabber.\\nButter made in this way is as pure and clean as the\\ncreamery butter made in this country. They eat\\nbutter for breakfast when it is fresh, but not every\\nmorning, and sometimes a little for dinner. Since\\nthey have very little of it they use it very sparingly.\\nThey never eat salted butter as butter, but of course\\nthey have to salt it right away in the summer to keep\\nit from becoming rancid. When a ladv has as much\\nas ten or twenty pounds of butter she boils it well\\nthus making an oil out of it and then it will keep a\\nlong time. All the impurities settle to the bottom\\nand the oil is poured off into earthen pitchers. It\\nwill then keep for a year or two, and should they\\nhave no cow, sheep, or buffaloes to milk the next year\\nthey will still have this boiled butter or oil for cook-\\ning. When kept a long time it gets to look like can-\\ndied honey.\\nHAND MILLS.\\nPrimitive people beat their corn in mortars, or\\nputting a little at a times upon a flat stone pounded\\nit with a stone hammer. Afterwards hand mills\\ncame into use. All three methods are still used in\\nPersia. Mortars are now used only for groats or for\\nthreshing wheat and pounding salt and pepper.\\nGrinding with a stone hammer upon a flat stone is", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0111.jp2"}, "112": {"fulltext": "108 ABOUT PERSIA AND ITS PEOPLE.\\nused very little now-a-days but the bread baked from\\nsuch flour is most excellent.\\nIn Persia water mills are usually located near\\nthe source of the streams and those living near them\\ngrind their corn on them, but many of the people live\\non the declivities of the mountains and in dessert\\nplaces where there is no water, and furthermore\\nmany of the streams go dry in summer. All this\\nrenders the hand mills an absolute necessity all over\\nA HAND MILL.\\n{From T. H, McAllister, Optician, N Y.)\\nAsia. There are other things also that have to be\\nground by hand.", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0112.jp2"}, "113": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 109\\nThe picture represents ladies grinding. The\\nhand mill consists of two stones each about two feet\\nin circumference and three inches thick. They are\\nplaced upon a smooth level surface. Near the outer\\nedge of the upper stone, a hole is drilled and a han-\\ndle mserted. Two and sometimes three ladies take\\nhold of this handle and make the upper stone re-\\nvolve as rapidly as possible upon the lower one\\nOne of the ladies has the wheat by her. Every\\nminute or two she puts a handful of wheat into the\\nhole running through the center of the upper stone.\\nin this way they may grind about five pounds.of\\nflour in an hour. This work also belongs especially\\nto women although it sometimes becomes necessary\\nfor men to grind too, but it is very tedious work that\\nmost men do most reluctantly.\\nBread made from this kind of flour is very good\\nDuring the Old Testament times every family had\\none of these hand mills in their house. No one was\\nallowed to take it as a pledge. The sound of a mill\\nin a village indicated abundance of blessing, peace\\nand prosperity. The sound of the mill is mentioned\\nin that connection in Jeremiah XXV-10 I will\\ntake from them the voice of mirth and the voice of\\ngladness, the voice of the bridegroom and the voice\\nof the bride, and the sound of the millstone and the\\nlight of the candle.\\nOULTINATING THE GEOUND.\\nPersians use oxen or buffaloes to draw their plows\\nbut buffaloes are prefered for this work because they\\nare so strong and can stand such hard work Horses\\nare never used for plowing in Persia, because the", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0113.jp2"}, "114": {"fulltext": "110 ABOUT PERSIA AND ITS PEOPLE.\\nplows they use are very old-fashioned and poor, and\\nthe ground is so very hard that it is impossible for\\nhorses or mules to do the work. When they use a\\nFARMER S AT WORK.\\n{From T. H. McAllister, Optician, N. Y.)\\npair of oxen for plowing they make a very shallow\\nfurrow. If they use two buffaloes it can be made\\nmuch better, but even then the furrow is not deep\\nenough to be really good. The depth they plow de-\\npends upon the size of the plow-share they use, and\\nthis again must be adapted to the strength of the\\nteam they are using. The plows they use with a\\nsingle team of either oxen or buffaloes throw the soil\\nup on both sides of the furrow. The best and in\\nevery way most satisfactory plowing they do is\\nwhen four farmers, each owning a pair of buffaloes,\\nclub together and do their plowing. Then they get", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0114.jp2"}, "115": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE.\\nIll\\na very large plow with a big plow-share and hitch\\nthe eight buffaloes, or four teams to it. One man\\ndrives each team, sitting on it to do so, while a fifth\\nm\\nPLOWING WITH TWO BUFFALOES.\\nman guides the plow. Those that sit on the buf-\\nfaloes and drive them sing a buffalo song which they\\nare supposed to enjoy to such an extent that it\\nmakes them work nicely. Although buffaloes are\\nsuch monsters in size and strength, in capacity for\\neating and working, they are at the same time very\\ngentle and domestic animals. During the summer\\nthey like to lie in water. Usually their owners give\\nthem a good bath once or twice each day in the\\nwarm weather. In winter they are kept in warm\\nstables and given a good bath once or twice a week.\\nAbout twice during each winter their whole bodies\\nare rubbed with a kind of naptha to allay their itch-", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0115.jp2"}, "116": {"fulltext": "112\\nABOUT PERSIA AND ITS PEOPLE.\\ning and heal the wounds and bruises they ha\\\\e re-\\nceived by being whipped and beaten while at work\\nfor their terrible slowness.\\nPLOWING WITH EIGHT BUFFALOES.\\nBoys take them to pasture, riding on their backs\\nto do so, and still sitting there while the buffaloes\\ngraze. Sometimes the boys will even lie down on\\nthe buffaloes backs and go to sleep while the buf-\\nfaloes eat.\\nMosquitoes and flies annoy buffaloes a great deal\\nso they go and lie down in muddy places in order\\nto cover themselves with mud to keep these insects\\nfrom worrying them. Buffaloes are not afraid of\\nany animals to speak of except lions and other buf-\\nfaloes. There are many stories current in the coun-\\ntry about fights among these animals. For ex-", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0116.jp2"}, "117": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 113\\nample, once a lion and a buffalo met. The moment\\nthey caught sight of each other the buffalo rushed\\nupon the lion, knocked him down and shoved him\\non the ground until he died. The buffalo then left\\nthe lion but in a few minutes his own heart broke\\nand he died too, showing how terribly frightened he\\nhad been. When two stranger buffaloes meet they\\nlight most fiercely for hours, even for half a day\\nsometimes, until finally one of them gives up and\\nruns away pursued by his enemy for a mile or two.\\nOnce there was a man who kept two very large\\nbuffaloes. One day one of them was out in a field\\ngrazing when a wolf came suddenly up and\\nspringing upon him ran his sharp teeth into the\\nthick skin of the buffalo s hip. But the skin w r as so\\nthick and tough that the wolf could not tear it as it\\ncould the skin of an ox, so it hung there by its teeth\\nwhile the buffalo, terribly frightened ran home as\\nfast as he could, the wolf hanging behind him add-\\ning to his fright. When the owner of the buffalo\\nsaw him and understood the situation he spoke to\\nhim to quiet his fear and then shot the wolf and af-\\nterwards removed his teeth from the buffalo s skin.\\nPERSIAN MUSIC AND MUSICAL INSTRUMENTS.\\nPersians play on different kinds of stringed and\\nwind instruments and also sing. There are three\\ndifferent kinds of stringed instruments in common\\nuse among the people. They are the Saaz, the\\nTaar, and the Kamanja. They learn to play by\\near and not by note. They learn to play very well\\nin this way. Their tunes are characteristically\\nsweet and mournful. They always try to play and", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0117.jp2"}, "118": {"fulltext": "114\\nABOUT PERSIA AND ITS PEOPLE.\\nsing such tunes as may move the hearts of their\\nhearers to a mournful ecstacy. To them accustom-\\ned to it there is nothing so sweet and so charming\\nas their music, while to the people of this country\\nwho are unfamiliar with it, it is nothing but a mo-\\nnotonous noise, not at all appreciated.\\nPERSIAN PLAYING ON THE SAAZ.\\nThe instrument seen in this picture is a saaz\\nIt is made of mulberry wood and consists of the\\ntable or flat surface, the body made of eight or ten", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0118.jp2"}, "119": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 115\\nribs that make it look like a melon, the neck having\\nseveral stops or divisions, and the head on which\\nthe screws for tuning are inserted. They strike the\\nstrings of this instrument with the right hand in\\nplaying, while with the left they press the stops\\nMen play and sing both in public and in private and\\nat times sing and play in the streets to attract a\\ncrowd around them. Then they play and sing for a\\nlong time, when they are going to stop they put\\ndown their musical instruments and relate a most\\nthrilling little story about somebody ending it by\\nsaying that the hero of it is now poor and sick and\\nin prison. His listeners then take up a collection,\\nsome giving only pennies while others put in silver\\nmoney even, for this poor friendless hero and give it\\nto the musician. For the songs that they sing they\\ndepend entirely upon their memories because they\\nhave no written music. Of these memorized songs,\\nhowever, every musician has quite a store so that\\nhe can sing for three or even five days without ex-\\nhausting them or having to repeat any. Such sing-\\ners learn a great many songs by hearing them only\\nonce. The following are specimens of the different\\nkinds of songs they sing:\\nA Wordly Song.\\nO ignorant gardener,\\nEnter not the garden.\\nThe whole garden is dressed red.\\nI heard that our sweet-heart\\nIs coming to us.\\nThe whole road is arrayed in red.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0119.jp2"}, "120": {"fulltext": "116 ABOUT PERSIA AND ITS PEOPLE.\\nThou hast pulled Karam s tooth.\\nHis whole tongue is dressed red. r\\nKaram was a Mohammedan who was so in love with\\na Christian girl that he wrote thirteen cameFs loads\\nof love-songs about her. Once he went so soundly\\nto sleep with his head in her lap that seven of his\\nteeth were pulled without his feeling it, hence the\\nallusion.\\nAn Ethical Song.\\nSheiktaye son of Kanber,\\nI m indebted to a master.\\nLinder will come and ask payment,\\nI cannot deny it. what shall I do?\\nFrom heaven two angels came doAvn,\\nOne could speak, the other was dumb.\\nI answered the one that could speak\\nBut with the dumb I can not speak,\\nWhat shall I do?\\nLinder is God the giver of the soul, the two angels\\nare the angels of death. The one who has speech\\nis supposed to be merciful, while the one that is\\ndumb is supposed to be unmerciful and will hear\\nnone of man s arguments. So the best thing to do is\\nto deliver the soul at once to him when he asks for it.\\nAn Elegiac Song.\\nO Masters, three things I fear,\\nOne is poverty, one separation, one death.\\nHow many kings have ye dethroned!\\nHow many rosy cheeks have ye paled!\\nHow many have ye sent by unretraceable\\npaths!", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0120.jp2"}, "121": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE.\\n117\\nO ye three; poverty, separation and\\ndeath.\\nThe taar has sometimes five, sometimes six\\nstrings. In shape as well as name it is something\\nPERSIAN PL4YING ON THE TAAR\\nlike the guitar. The body of it is made from a sin-\\ngle piece of mulberry wood hollowed out on the one\\nside and having stretched over this concave surace\\na material taken from the surface of the buffalo s\\nheart, something like very thin parchment, only\\nthinner and very tough and strong. On the neck", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0121.jp2"}, "122": {"fulltext": "118 ABOUT PERSIA AND ITS PEOPLE.\\nof it there are about fifteen stops, made of thread,\\nthat can be moved up or down to get the proper tone.\\nThere are screws on the end for tuning it. The\\nstringsarestruckwiththe right hand while the left\\nis used for pressing the stops. It has a much louder\\nand clearer sound than the guitar. It is used chiefly\\nby the higher classes of Mohammedans.\\nThe kamanja is also made of mulberry wood be-\\ncause the Persians think there is no other kind of\\nwood that produces such clear, loud notes. The\\nbody of this instrument like the saaz is made mel-\\non-shaped and hollowed out on the front side. An\\niron rod is run through this body from the lower end\\nthrough the upper end of it, extending several inches\\nbeyond. Upon this end of the iron rod the neck of\\nit, having three screws for tuning, is fastened very\\nfirmly and in this all the pieces are held tightly to-\\ngether. Across the concave surface a thin skin is\\ntightly drawn. The outside of this melon-shaped\\nbowl is inlaid with the flexible ribs of the camel\\nwhich are ornamented with small pieces of glitter-\\ning metal and mother-of-pearl. The whole instru-\\nment is made entirely by hand. The player sits on\\nthe floor and rests his kamanja on the lower end\\nof the iron rod just mentioned, and plays it with a\\nbow like that used for violins. Most people like the\\nkamanja better than the saaz or the taar and\\nupon it they can play all kinds of tunes and melo-\\ndies. In tone it is very similar to the violin though\\nlouder and clearer and we think sweeter.\\nMany of the Nestorian Christians suppose that\\nthe harp of David was like the kamanja because", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0122.jp2"}, "123": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 119\\nin their old Syriac version of the Bible it is mention-\\ned under the name of kenara which is much like\\nthe Hebrew kinnar. In the modern Syriac ver-\\nsion it is called kamanja both words meaning the\\nsame thing. When ,the spiritual songs are well ren-\\ndered on the kanianja they are very impressive.\\nFor instance when they play and sing the one hun-\\ndred and thirty-seventh psalm with the halelujah as\\nf olows\\nBy the river of Babylon, there we sat down\\nHallelujah! Hallelujah!\\nGlory be to the Lord.\\nYea, we wept, when we remembered Zion.\\nHallelujah! Hallelujah!\\nGlory be to the Lord.\\nr We hanged our harp upon the willows in the\\nmidst thereof.\\nHallelujah! Hallelujah!\\nGlory be to the Lord.\\nThen they feel as if they were actually beholding\\nthe groups of captive Israelites as they sat forlornly\\nunder the shadow of the willow trees around Baby-\\nlon.\\nBut if they should sing the one hundred and\\nthird psalm:\\nBless the Lord, O my soul\\nHallelujah! Hallelujah!\\nGlory be to the Lord.\\nAnd all that is within me, bless his holy name.\\nHallelujah! Hallelujah!\\nGlory be to the Lord.\\nBless the Lord, O my soul,", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0123.jp2"}, "124": {"fulltext": "120\\nABOUT PERSIA AND ITS PEOPLE.\\nHallelujah! Hallelujah!\\nGlory be to the Lord.\\nAnd forget not all his benefits\\nHallelujah! Hallelujah!\\nGlory be to the Lord.\\nThen their hearts would swell with inexpressible\\njoy. Sometimes they even weep for gladness. The\\nPERSIAN PLAYING ON THE KAMANJA,\\nkamanja is one of the oldest and best musical in*\\nstruments in the East.\\nThe Assyrian Christians of Persia do not allow", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0124.jp2"}, "125": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 121\\nany kind of musical instruments to be played in\\ntheir churches. Neither have they any that are fit\\nfor church use. The saaz taar and kamanja\\nare all rather too small, while pianos and organs\\nare not yet made there and it too expensive and diffi-\\ncult to have them imported as yet, since there are no\\nrailroads or even wagon roads. Some Europeans who\\nreside there, and some wealthy Persians have\\nbrought a few organs and pianos into the country but\\nit has cost them a great deal.\\nMy grandfather, Moratkhan, was a very skillful\\nplayer on the u saaz and used to sing a great many\\nworldly songs, He was always a firm believer in\\nthe Christian religion but before he was really con-\\nverted he thought it no sin to play and sing such\\nsongs. When he was converted, however, he threw\\ndown his saaz and kicked it to pieces and never\\nagain played on it to the end of his life thus sacri-\\nficing his worldly pleasure to his conception of his\\nreligious duty. Christ accepted the offering, how-\\never needlessly made as we may think, and rewarded\\nhim with a peaceful happy life and a triumphant\\ndeath.\\nCONDITION OF THE LOWER CLASSES.\\nThe lower classes are farmers and day laborers\\nand they are in a most deplorable condition because\\nall the land in the kingdom of Persia is owned by\\nkhans or landlords. Very few of the lower classes\\nhave even a little piece of land consequently most of\\nthem are extremely poor. Some of the khans own\\nfrom thirty to sixty villages. The lower classes who\\nlive in these villages belonging to a khan have in the", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0125.jp2"}, "126": {"fulltext": "122 ABOUT PERSIA AND ITS PEOPLE.\\nfirst place to buy a lot from their khan and build a\\nhouse on it. Then every year they have to pay tax\\non the house. If they keep cattle they must pay\\ntax on every female buffalo, sheep, mare, cow, and\\ndonkey. Every house has to. furnish to the khan\\nannually two chickens and a certain number of\\neggs and about one hundred and fifty pounds of fuel\\nwhich must be of timber. This is, of course, very\\nscarce in most parts of that dry barren mountainous\\ncountry. Many of the peasants have no timber at\\nall and have to buy it to pay their khan. The peo-\\nple in general burn dry manure and kindle it with\\nsmall twigs of brush wood.\\nEach adult man has to work regularly two days\\nout of every year for the khan besides the occasional\\njobs that he is required to do without pay. When a\\nyoung man marries he must also pay a fee to his\\nkhan or master. The khan furnishes the land while\\nthe peasants have to furnish everything else that is\\nnecessary to produce and take off their crops of\\nwheat, barley or millet, and make the grain ready\\nfor use, then they are allowed to keep one third of it\\nwhile the other two-thirds they must give to the\\nkhan for the use of the land. Besides all these\\nthings they have to pay the government taxes which\\nare not only double but sometimes more than double\\nthe amount they have to pay to the khan.\\nA common laborer receives about twenty-five\\ncents a day for his work which makes it exceedingly\\nhard for him to support a family and pay the ex-\\norbitant taxes. When the collectors come to a vil-\\nlage many of the men will run away because they", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0126.jp2"}, "127": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 123\\nhave no money at hand to pay their taxes. When a\\nkhan or lord returns from a journey and comes to\\nvisit his village, the peasants all prepare to meet\\nhim at a certain distance from the village. They\\ntake with them an animal. At their meeting with\\ntheir khan they cut its head off in the road then\\nplace its head on one side of the road and its body\\non the other, which means, O master, may the lines\\nof thine enemies be thus broken or cut asunder be-\\nfore thee!\\nUpon his arrival his peasant subjects bring him\\neggs, chickens, and fruit, and he and his servants\\nfeast at the expense of his poor down-trodden sub-\\njects. Those that are in at all good .circumstances\\nhe will try to find fault with and then punish and\\nfine them.\\nThe khans are especially cruel to the Nestorian\\nChristians who are a defenseless people with whom\\nthe khans can do just about as they please. The\\nkhan levies a poll-tax upon every adult Christian\\nand instead of waiting until they reach a certain age\\nand then taxing them, they watch their people and\\nas soon as a boy is large enough so that he begins to\\ndo a little work the khan adds his name to the tax\\nlists. When he comes to collect the taxes he calls\\nthe boy s father and tells him that it is time for his\\nson to begin paying poll-tax. The first year he is\\nrequired to pay only half of the amount assessed,\\nthe khan generously giving him the other half,\\nbut after that first year he must pay his poll-tax as\\nlong as he lives. The khan puts this poll-tax into\\nhis own pocket just as a man who owns sheep and", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0127.jp2"}, "128": {"fulltext": "124 ABOUT PERSIA AND ITS PEOPLE.\\nhas them sheared takes the money for the fleece as\\nhis own. This is the way in which the Nestorian\\nand Armenian Christians of Persia are treated.\\nThey are ground down and oppressed by cruel laws\\nand still more cruel masters who act as though they\\nhad a divine right to take from them whatever they\\ncan by any pretext get of their hard-earned savings,\\nthen require them, every subject, to stand erect and\\nbow down before them as they pass by. Nor is that\\neven, bad as it is, the worst treatment that our peo-\\nple receive at their hands. The wicked khans as\\nthey pass through the Christian villages see the\\nbeautiful daughters of the Christians and where\\nthere is one that pleases their wicked fancy they lie\\nin wait for her until they find her out alone or un-\\nprotected then seize her, dishonor her and carry her\\noff to their harems in the cities. There she is kept,\\nthe poor helpless inexperienced girl, in an elegant\\nharem and shown beautiful dresses and plenty of\\ngold and silver and in this way induced to accept\\nthe Mohammedan religion. If her parents should\\ncomplain of the matter to the authorities it will not\\nhelp matters at all for Christians can not have jus-\\ntice clone them and furthermore they know, the poor\\nbroken-hearted parents, that she is lost forever from\\nthe flock of Christ. Yea, that she is ruined bodv\\nand soul for both time and eternity, or do they yet\\nhope that their prayers may still be heard at the\\nthrone of grace and their wronged and erring loved\\none may be granted mercy and re-united to them\\nwhere such cruel separations and sin are unknown?\\nThe khans also punish their Christian subjects in", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0128.jp2"}, "129": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 125\\na most cruel and brutish manner because they re-\\ngard them as wicked beings who deny that Moham-\\nmed was the prophet of God. Nor is their anger\\nappeased by punishing them, not at all, not until\\nthey have exacted a fine also. This expression,\\nwhat shall we do, did they not scourge Christ also?\\nis very common among these poor persecuted Chris-\\ntians. When they are over taxed they say to each\\nother Our Meshika (Christ) had to pay tax too. v\\nNo language can express the cruelty that has been\\ninflicted upon them for centuries, yet they have borne\\nthe galling yoke of Mohammedanism with a wonder-\\nful amount of fortitude and Christian patience, fol-\\nlowing, to the very letter, the teachings and example\\nof their master Who when he was reviled, reviled\\nnot again; when he suffered, he threatened not; but\\ncommitted himself to him that judgeth righteously.\\nNot only are they devoured by brutal khans but\\ntheir property, money, and daughters are made a prey\\n1o their Mohammedan neighbors in such ways as the\\nfollowing: If a Mohammedan becomes angry with a\\nChristianhewillwoundhisown head so that the blood\\nruns doAvn upon his own clothes, then he will assume\\nan expression as frightened as if he had fought with\\ndogs, and in this miserable condition he will go be\\nfore the magistrate and accuse the Christian of\\nwounding his head. The magistrate knows at once\\nthat the man is bearing false witness, but he never-\\ntheless dispatches his officers immediately to arrest\\nthe Christian and bring him into his presence. This\\nis at once done and a fine is imposed upon the Chris-\\ntian. He is also required to pay a fee to the officers", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0129.jp2"}, "130": {"fulltext": "126 ABOUT PERSIA AND ITS PEOPLE.\\nwho arrested him. He will thus lose without and\\ncause whatever on his part more than he can earn by\\nseveral months of hard labor.\\nAnother one may accuse a Christian before the\\ncourt of having reviled the Mohammedan religion,\\nwhen it will again go hard with him.\\nAnother one may lay claim to a Christian s pro-\\nperty by saying that this property once belonged to\\nmy grand-father or some other relative. When the\\ncase comes before the magistrate he will soon find\\nthat the Mohammedan is in the wrong and has no\\ncase at all. He then settles the matter by requiring\\nthe Christian to pay a fee to himself, to his secretary,\\nand to some of his other officers for their services.\\nAgain a worthless Mohammedan young man will\\ncome and hang around a Christian village to see if\\nhe can not dishonor some Christian girl and then\\nmake a Mohammedan of her. This they consider a\\nmost heroic and meritorious act because they believe\\nthat the converting of a Christian to their religion\\nsaves that person s soul and insures them a great re-\\nward regardless of the means employed for its ac-\\ncomplishment.\\nIn the cities Christians are not allowed to sell\\nanything that is watery or liquid, as molasses, but-\\nter, and such articles. If a Christian s hands or\\nclothes are wet he must not touch a Mohammedan\\nfor that would defile the Mohammedan. If by mis-\\ntake a Christian should drink from an earthen-ware\\nvessel belonging to a Mohammedan the latter can\\nnever again use it so the Christian must pay him\\nthe cost of the vessel thus defiled. Mohammedans", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0130.jp2"}, "131": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 127\\ngive water to Christians to drink in vessels of copper\\nor glass because they think that these materials do-\\nnot retain filth as earthen- ware does. Mohammedans\\nwill never eat the flesh of an animal whose head was\\ncut off by a Christian, nor will they buy its skin.\\nHence when Christians are going to sell meat they\\nget a Mohammedan to kill it for them and then they\\ncan sell it without any trouble. Mohammed told his\\nfollowers that they must not eat bread baked by the\\nhands of Christians or infidels. The Christians con-\\nsider this command a great blessing to themselves\\nfor they say if the Mohammedans ate our bread yet\\nthey would truly leave us nothing for they are like\\nhungry wolves who eat, and eat, and* are never sat-\\nisfied. When they sit at the table of Christians they\\neat as though they were almost starved.\\nIf two persons get into a fight and one inflicts a\\nwound upon the person of the other, the wounded\\nman will take the case before a magistrate who will\\ncommand a servant of his to find a surgeon and take\\nthe wounded man, and the surgeon before a\\npriest to whom the surgeon will describe the char-\\nacter of the wound, how deep it is, etc. Whereupon\\nthe priest will write a letter stating how much\\nmoney the man who inflicted the wound shall pay to\\nthe wounded man. The man who inflicted the in-\\njury will then have to pay the designated amount to\\nthe injured man besides paying a fine to the magis-\\ntrate, a fee to the surgeon, and a fee to the priest.\\nIf a Mohammedan should wound a Christian,\\nvery little attention would be paid to the case be-\\ncause in their sight it is nothing if a Christian be", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0131.jp2"}, "132": {"fulltext": "128 ABOUT PERSIA AND ITS PEOPLE.\\nwounded by a Mohammedan. But if a Christian\\nshould wound a Mohammedan it is considered a\\ndreadful thing for a wicked inferior being to raise\\nhis hand against one of Allah s (God s) own peo-\\nple. Then the punishment and fine will go far be-\\nyond the merits of the case.\\nThe price of the blood of a Christian is fixed in\\nthe book of their law at sixty dollars while that of a\\nMohammedan is a thousand dollars, or as they say,\\nthe price of the blood of a Mohammedan is infinite\\nbecause he is one of God s people, whereas a Chris-\\ntian is an inferior ungodly being whom it is all right\\nand in perfect conformity with the teachings of their\\nholy book to kill. For the Koran teaches that in-\\nfidels, that is Christians, must be put to death.\\nThe Mohammedans acknowledge, however, that\\nwhile they steal from the Christians and rob them of\\ntheir property, fine and hate them there are still left\\namong them more blessings than they ever have\\namong themselves. They also acknowledge that\\nwhile everything is in their hands and the Christians\\nare hated and despised by them yet there is more real\\ngenuine happiness among these despised followers\\nof the Meek and lowly Jesus than is ever known\\namong them, the arrogant disciples of Mohammed.\\nThe Nestorian Christians have rather a dark com-\\nplexion and very dark eyes and a strong robust con-\\ntistution. They are diligent, energetic and very re-\\nligious but unfortunately very superstitious and ig-\\nnorant. In the long school of trials and sufferings\\nthrough which they have passed and are passing,\\nthey have learned to be submissive and patient and", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0132.jp2"}, "133": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE.\\n129\\nare well accustomed to hardships and privations.\\nThey are good and trust-worthy friends, reliable and\\nfaithful in business, kind and hospitable to stran-\\nA NESTORIAN CHRISTIAN WOMAN OF OROOMIAH.\\ngers, naturally bright and ingenious. Were they\\nnot continually oppressed and down-trodden by the\\ntyranny of the khans much might be expected of\\nthem. But can any one wonder that they are primi-\\ntive in their methods, poor and ignorant; rather let\\nthem wonder that they still have so many good\\npoints, so many admirable traits of character after\\nall these centuries of worse than Egyptian bondage.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0133.jp2"}, "134": {"fulltext": "130 ABOUT PERSIA AND ITS PEOPLE.\\nMODES OF TRAVELING.\\nIn the whole kingdom of Persia there is only twenty\\nsix miles of railroad. Six miles run from the\\nCapital City, Teheran, to Shah-abdel-azem the sum-\\nmer resort of the Shah. Neither are there any reg-\\nular public roads over which hauling could be done\\ntherefore all the exports and imports of the country\\nare carried upon the backs of animals. Certain per-\\nsons who have each so many camels, or horses, or\\ndonkeys, or mules, club together and form a caravan.\\nThey each load their beasts of burden with merchan-\\ndise and travel together for their mutual protec-\\ntion against highway robbers. Many travelers hire\\nhorses of these caravans and travel with them be-\\ncause that is the safest way to travel in that country.\\nThe caravan men lead the way and take care of trav-\\nelers in their company to the very best of their abili-\\nty. When a caravan assumes the responsibility of\\ncarrying travelers no matter who they are they are\\nvery faithful to their trust. Should any one try to\\nmolest a traveler thus under their protection the\\nhead man of the caravan promptly attends to the\\nmatter telling the intruder that he is the man to be\\ndealt with in that caravan. Certain caravan men\\nhave quie a reputation for conducting travelers safe-\\nly for they make that a business and thoroughly un-\\nderstand it.\\nCamels are liked best for this business on account\\nof their great strength for bearing burdens, their\\ngreat ability to endure hardships such as hunger\\nand thirst, and their gentleness, and on account of\\ntheir being so easily kept. A few persons only can", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0134.jp2"}, "135": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE.\\n131\\nlead a caravan of fifty or one hundred camels. The\\ncamels are all bound together and go on the road\\none behind the other like the coaches of a very long\\ntrain. Bells are hung upon the camel s necks.\\nWhile traveling they tinkle continually and if dur-\\ning dark nights highwaymen should stop a camel\\nthe sound of the bells would be interrupted. The\\ncaravan men s ears are so accustomed to the sound\\nof these bells that they at once detect it if one goes\\nwrong and they are equally prompt to see what the\\ntrouble is and right it. The city of Tabriz is the cen-\\nter of commerce, so all kinds of caravans pass\\nthrough it daily. The jingling of the caravan bells\\nBURDEN BEARERS\\n{From T. H. McAllister, Optician, N. Y.)\\nis as noticeable and characteristic there as is the\\nrattling of wagons and vehicles in American cities.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0135.jp2"}, "136": {"fulltext": "132 ABOUT PERSIA AND ITS PEOPLE.\\nThe greater part of Persia is a mountainous and\\nrugged country, and as has already been said, wagon\\nroads of any kind are few and unimportant. There\\nare consequently very few vehicles of any sort to be\\nmet with in country or town.\\nSince there are no wagons to speak of with\\nhorses to them it becomes necessary for people to\\ncarry heavy loads of all kinds of things on their\\nbacks for long distances. These load carriers are\\ncalled hamals and correspond to the city express-\\nmen of this country. It is very common to see these\\npersons carrying heavy loads of hay, fruit, wheat,\\nfurniture, fuel, earth, manure, ashes, and so forth\\non their backs. They carry goods on their backs to\\nany desired point in the city, even for very long dis-\\ntances and charge for the service only a few pennies.\\nV,\\nTRAVELING IN TEKTARAVAN.\\nIt is not that they are naturally so strong that they\\ncan carry such heavy loads but because they accus-\\ntom themselves to this kind of work from their child-\\nhood.", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0136.jp2"}, "137": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE.\\n133\\nThe higher classes of men in Persia travel on\\nhorse-back, the shah himself rides for hundreds of\\nmiles in this way. But for ladies belonging to the\\nupper classes the tektaravan is used. It is some-\\nwhat similar to the sedan. It rests upon two poles\\nand is carried by horses and used by wealthy people\\nonly. The tektaravan is often seen passing\\nthrough the streets accompanied by the jingling of\\nthe bells on the horses necks. It is followed and\\nTRAVELING IN THE KAJAVA.\\n(From T. H. McAllister, Optician, N. Y.)\\nsurrounded by a number of servants and attendants.\\nWhile it is thus passing by with so much splendor\\nfew people know what ladies are in it unless they", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0137.jp2"}, "138": {"fulltext": "134\\nABOUT PERSIA AND ITS PEOPLE.\\nshould happen to know whose servants are accom-\\npanying it because it is covered. Persian ladies very\\nmuch enjoy traveling in this way just as American\\nladies enjoy their Pullman parlor cars.\\nNext in point of comfort to the tektaravan is\\nthe kajava for ladies to travel in. It is used by\\nthe middle classes and by some of the higher classes\\nalso, and consists of two cages or boxes made of wood\\nand bound together. These have their fronts open\\nLOWER CLASSES TRAVELING ON DONKEYS.\\n{From T. H. McAllister, Optician, N. Y.)\\nand are fastened securely on the backs of horses or\\nmules. One lady sits in each while the articles they\\nhave with them are placed with the lighter lady in\\norder to balance the kajava and prevent it from\\nswinging too much. Some ladies who are not much\\naccustomed to it become quite dizzy from traveling", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0138.jp2"}, "139": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 135\\nin this way, though most ladies enjoy it. When\\nthey are starting out of a city on a journey or are\\ncoming in they cover the front of these boxes so that\\nno one may see the ladies occupying them, but when\\nthey get outside the city walls they open them for the\\nenjoyment of the ladies who are thus journeying.\\nThe kajava is always guarded by servants or\\n^charvadars. They travel long distances in this\\nway and it is a very common mode of traveling\\nthroughout the whole of Persia.\\nThe lower classes or villagers do what little trav-\\neling falls to their miserable lot on foot or upon the\\nbacks of donkeys, seldom upon horse-back. Don-\\nkeys are the animals most generally used among the\\nlower classes, both for riding and bearing burdens,\\nand while all the modes of traveling in Persia are\\nvery slow and tedious this one is especially noted for\\nits slowness. Consequently those who travel in this\\nway must have an extraordianry amount of patience.\\nThis is found among the Mohammedans who are\\nnaturally a very slow people so they and their\\ndonkeys work together very harmoniously while the\\nChristians of Persia use them very little because they\\nare naturally quick and strong and hard workers so\\nthe donkeys are too slow for them. They prefer to\\ndo the work themselves and would rather walk as a\\nrule than to ride a donkey.\\nThe donkey, however, is to the Mohammedan\\nwhat the American railway system is to the Ameri-\\ncan. It is equally indispensable and stands for his\\ncivilization. Of coarse it would not be quite as bad\\nto kill a donkey among the Mohammedans as to", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0139.jp2"}, "140": {"fulltext": "136 ABOUT PBRS IA AND ITS PEOPLE.\\nwreck a train in this country but it may at least be\\ncompared to it.\\nTHE WORK OF THE LOWER CLASSES.\\nCommon laborers work from sunrise to sunset.\\nThere being no machinery all work is done by hand.\\nThey dig with spades and build mud walls for houses\\nand around vineyards and gardens and even some-\\ntimes around fields. Irrigation is about the most\\nimportant and indispensable work they do because\\nthere is not sufficient rain to keep the ground fertile.\\nHence they must irrigate the land that they sow or\\nthey would have no crops at all and would starve as\\na consequence. During the winter great quantities\\nof snow fall upon the many mountains of Persia and\\nin the spring when it melts it runs down into the\\nvalleys like rivers. Then the people who live in\\nthese small plains and valleys conduct it from the\\nriver into their fields by means of small canals that\\nthey dig. The basin around Oroomiah is a net work\\nof such canals. Sometimes water is very scarce and\\nthen the people quarrel as to which one is to have it.\\nMOHAMMEDAN WOMEN.\\nIt is the policy of the Mohammedans not to open\\ntoo wide the eyes of women consequently they have\\nno schools for girls. Among the higher classes even,\\nvery few ever teach their daughters to read conse-\\nquently there are millions of Mohammedan women\\nwho during their whole lives can never take up a\\nbook and read or sit down and write a letter to their\\nfriends. Sometimes it happens that a woman s hus-\\nband has to reside for a time several hundred miles\\ndistant from her. In such a case should she wish to-", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0140.jp2"}, "141": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE.\\n137\\nwrite to Mm she will cover her face and go to a priest\\nand tell him what she wants to have written to her\\nhusband. He then writes the letter for her and she\\npays him for it. When she receives a letter from\\nA MOHAMMEDAN LADY-\\n{From T. H. McAllister, Optician, N. Y.)\\nher husband she again has to go to the priest or some\\none else that can read and has them read it for her.\\nThis shows how very ignorant they are and no won-\\nder then that they are so superstitious. When they\\ngo out it is customary for them to cover their entire\\nbody with a large blue wrap, while a linen veil, with", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0141.jp2"}, "142": {"fulltext": "138 ABOUT PERSIA AND ITS PEOPLE.\\nsmall holes in it for the eyes, is worn over the face.\\nThese wraps they wear are nearly all of the same\\ncolor and the same material so that when they are\\nout walking many of them cannot be recognized by\\ntheir own nearest relatives even. Kich and poor\\nappear just the same. When they go to a party, or\\nladies reception we might call it, they paint their\\nfaces with a red substance, and blacken their eyes,\\neyelashes and eyebrows with black antimony. Many\\nof them color their fingers and finger nails and even\\ntheir feet red with henna. They dye their hair also\\nwith henna and plait it in many long braids. They\\nwear necklaces and chains around their necks and\\nbracelets and glass bangles on their arms. Quite a\\nnumber of them smoke pipes. Most of the ladies of\\nthe higher classes are very idle. They invite each\\nother to parties by turns. Often ten or fifteen of\\nthem may be seen in the streets attended by servants,\\ngoing to parties. Where women are gathered no\\nmen appear, and where the men are no women come.\\nFashions among Mohammedan women do not\\nchange as they do among ladies of this country.\\nThere a costume that was worn by a lady twenty or\\nmore years ago is just the same as those worn by\\ntheir ladies of today. I dare say that I have seen\\nmore changes of styles in the ladies dress of this\\ncountry during my short residence here than all the\\nrecords of Persia in that line could show, were such\\nrecords kept, from the time of the resting of the Ark\\non Ararat to the present day. The Mohammedan\\nladies cover their person when they go out, but the\\nladies of this country wear hats upon their heads in-", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0142.jp2"}, "143": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 139\\nstead. Mohammedan women are never seen bare-\\nheaded, and their voice must not be heard in the\\nstreets and their mouths must not be seen moving to\\neat anything. If two ladies wish to speak to each\\nother in the streets they must step aside where they\\ncannot be seen by the passers-by.\\nWomen of the lower classes work very hard.\\nPeasant women rise early in the morning and do\\ntheir milking and general house-work. Then they\\ntake their sickles and cut grain in the harvest fields,\\nor their short handled hoes and cut weeds in the\\ncotton fields. In the evening when they come home\\nthere will be seen on their backs a five foot square\\ncanvas filled with fresh grass for the cows and buf-\\nfaloes and their young. This they feed them in the\\nevenings so that they may have plenty of nice milk\\nthe next morning. Widows do harvesting, weeding,\\nsewing, weaving and spinning. During the wheat\\nharvest they go to the fields and glean but they are\\nseldom allowed to follow the reapers. They glean\\nafter the wheat is stacked gathering the heads one\\nby one they take them home and thresh them and\\nin this way add to the store of grain for the winter.\\nDish washing is a very small item with them for they\\nuse very few dishes. After some meals there are\\nnone to wash. They very seldom wash clothes\\neither. When they do a certain plant and the bark\\nof the soap tree are used for it and very little soap.\\nIt is the women of the middle and some too of the\\nlower classes that have made Persia famous all over\\nthe world for her elegant rugs, carpets and shawls.\\nThey spin the yarn and dye it at home in the excel-", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0143.jp2"}, "144": {"fulltext": "140\\nABOUT PERSIA AND ITS PEOPLE.\\nlent colors that hold their own as long as a piece of\\nit remains. It takes a long time to make these rugs,\\nhowever, for every particle of the work is done by\\nLADIES WEAVING RUGS.\\n{From T. H. McAllister, Optician, N. V.)\\nhand. It requires from three to four months to\\nmake a single rug but when finished it is not only\\nbeautiful but will also last for over twenty years\\nthus making Persians rugs celebrated not only for\\ntheir beauty but for their durability as well.\\nMOHAMMEDAN GIRLS.\\nEvery Mohammedan father considers the birth of\\na daughter as a great misfortune but comforts him-\\nself with the hope that his next child may be a boy.\\nIf a second one happens to be a girl also he will up", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0144.jp2"}, "145": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 1^1\\nbraid his wife most severely, but no matter how\\nmany girls he has he must keep and take good care\\nof them all. At a very early age little girls collect\\nMOHAMMEDAN GIRL.\\n{From T.H. McAllister, Optician, N. Y.)\\nnumbers of pieces of different kinds of cloth from\\nwhich they make dolls to play with. In that coun-\\ntry there are no ready-made dolls to be bought for\\nchildren so they must make their own. In this wav\\nthey learn their first lessons in sewing. They also\\ntake old stockings and ravel them and save the yarn\\nto make balls out of and then play games of ball up-\\non the house tops in the fall of the year.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0145.jp2"}, "146": {"fulltext": "142 ABOUT PERSIA AND ITS PEOPLE.\\nMohammedan girls learn very early to paint\\ntheir faces and darken their eyes, eyelashes and eye-\\nbrows. In order to make their hair very dark they\\ndye it several times in succession with henna. Then\\nit becomes as black as desired and very glossy and\\nthey braid it in many long braids, some times as\\nmany as fifteen. They also pierce each others ears\\nwith needles, afterward inserting thread greased\\nwith butter to keep the holes open until they are\\nhealed. These holes will then remain open for life\\nfor the wearing of ear-rings. They also tattoo each\\nothers faces and hands and sometimes their feet by\\npricking a wound the size and shape they wish and\\nthen filling it with black antimony. This also will\\nremain black for life. Christians there do the same\\nthing. They also dye their hands and particularly\\ntheir finger nails red, and sometimes their feet also,\\nand in every way, little girl-like, imitate the example\\nof their elders. They carry with them pocket look-\\ning glasses, but boys and young men never do so for\\nit is considered a great shame for a boy to carry a\\nmirror and if he were seen with one in his possession\\nhe would at once be called a girl.\\nQuite young daughters of the middle and some of\\nthe lower classes are taught to weave rugs and car-\\npets and to make some ornaments for the house and\\nsome articles for their weddings. Girls in general\\nare strictly forbidden the company of boys and are\\nnot even allowed to speak to them. As has already\\nbeen stated the boys and girls never mingle together\\nbut are always kept separated, girls associating with\\ngirls and boys with boys. There are no occasions", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0146.jp2"}, "147": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 143\\nwhatever when both sexes may be gathered together.\\nOnce I was irrigating a field that lay close by a\\nMohammedan village and while I was working at it\\nabout half of the ladies of the village came out with\\ntheir earthen jars on their backs to get water for\\nhousehold use in their different homes as it is cus-\\ntomary to carry water every morning and evening\\nfor daily use in their homes. These ladies spoke to\\nme and thanked me for the good water I had brought\\nthrough the canal and then talked quite pleasantly\\nand freely with each other and with me. They are\\nnot afraid to talk with Christians because they know\\nthat Christians are pure and faithful and then they\\nhave so little respect for Christians that it makes no\\ndifference. While they were filling up their jars and\\ntalking a Mohammedan young man came along and\\nimmediately they stopped talking and covered their\\nfaces, every one of them. The young Mohammedan\\nsaid, They were talking with you but as soon as\\nthey saw me they stopped because the Mohammedan\\nis wicked he has a salty eye. Such are the rela-\\ntions existing between Mohammedan boys and girls.\\nOne way of getting water for irrigation and daily\\nuse has already been explained, that is through\\ncanals connected with rivers. From these girls or\\nladies carry the water in earthen jars. During the\\nsummer season most of the rivers dry up and then\\nwells are dug. In most parts of Persia the wells are\\nvery poor and pumps for them are unknown. There\\nare several millions of Mohammedans in Persia and\\nwhile they are the ruling class and as such could in-\\ntroduce improvements, they are a very dull and slow-", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0147.jp2"}, "148": {"fulltext": "144 ABOUT PERSIA AND ITS PEOPLE.\\ngoing people. It has not occurred to them either to\\nmake or try to make such a thing as a pump. The\\nnative Christians are enterprising enough but they\\nare so few and they are so oppressed by their Mo-\\nhammedan rulers that when they would introduce\\nanything new they are looked upon with envy and it\\nis said of them, These dogs are going mad or crazy.\\nIn this way their freedom is checked but they have\\nnever-the-less done much for the enlightenment both\\nspiritually and temporally of their cruel fanatical\\nMohammedan neighbors, but pumps they have not\\nyet introduced and so the people still pull up water\\nfrom the wells by means of a wooden pole about two\\ninches thick and as long as the well is deep. In one\\nend of this pole a hole is bored and an earthen vessel\\nis fastened. This they let down into the water and\\nwhen it is filled pull it up again. Kopes are also\\nused for this purpose. If they only had artesian\\nwells what a blessing they would be for drinking\\npurposes, for household use and for irrigation! Per-\\nsia with its naturally fine climate might become a\\nrich and fertile country instead of the dry barren one\\nit now is.\\nThey have still another method of getting drink-\\ning water called kaharez which is as follows: At\\nintervals of about every sixty feet more or less a well\\nabout twelve feet deep is dug. These wells are con-\\nnected by an underground passage about three feet\\nwide and four feet high. These underground pas-\\nsages something like small tunnels run under hills\\nand elevated lands and are from ten to fifteen miles\\nlong. In making such water subterranean passages", "height": "3484", "width": "2345", "jp2-path": "aboutpersiaitspe00knan_0148.jp2"}, "149": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 145\\nthey often strike small veins of water which are led\\nthrough the passages from well to well, to the vil-\\nlages, cities and fields. The work of making these\\npassages is very slow, tedious and expensive. Oc-\\ncasionally they cave in and have to be repaired which\\nadds still more to the expense. Their object in get-\\nting water in this way is to have it flow continually 7\\nand furthermore in some places this system is an ab-\\nsolute necessity because they cannot get water in\\nany other way. During the hot seasons of summer\\nCHRISTIAN GIRLS CARRYING WATER IN EARTHERN JARS.\\ncrowds of ladies are seen every day, some going\\nothers returning with earthen jars on their backs\\nfrom the places where kaharez waters are to be\\nhad. There the ladies have a good chance of meet-\\ning each other and chatting together every day.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0149.jp2"}, "150": {"fulltext": "146\\nABOUT PERSIA AND ITS PEOPLE.\\nMOHAMMEDAN BOYS.\\nThe news of the birth of a boy is the source of great\\njoy and happiness to the father. When several sons\\nare born in succession their mother receives muck\\npraise and honor at the hands of her husband for\\nthese great blessings.\\nMOHAMMEDAN PRIEST AND HIS PUPIL.\\n{From T. H. McAllister, Optician, N. Y.)\\nAt the age of five or six years they play games\\nwith sling-bones and nuts instead of the marbles in\\nwhich the boys of this country delight. There are\\nno public schools in Persia except some parochial\\nschools in connection with the mosques or temples;\\nand taught by Mohammedan priests. Very few vil-", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0150.jp2"}, "151": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 147\\nlage boys go to school at all but most of the boys who\\nlive in the cities go to school and learn to read and\\nwrite. When boys go to school they usually sit in\\ntwo rows. One row sits along one wall books in\\nhand and the other row along the opposite wall\\nwhile the teacher sits in the center of the room.\\nThey do not use chairs but sit on the floor which is\\ncovered with a reed matting. When they are study-\\ning their lessons they sway their bodies backward\\nand forward as though they were in a rocking chair\\nand read in a sing-song style as though they were\\nchanting, sometimes so loud that they can be heard\\nfor quite a distance. They have neither blackboards\\nnor slates but use paper and reed pens for learning\\nto write. They put their left knee on the floor and set\\ntheir right one up for a desk to rest the paper on.\\nThey use the Arabic alphabet and read and write\\nfrom right to left instead of left to right. They also\\nbegin their books at the back reading forward. In\\ntheir schools they learn to read some tales and tra-\\nditions of the Koran and some poetry but do not\\nstudy much mathematics or geography and no\\nscience but plenty of astrology. W T hen they have\\nfinished school they become secretaries, shop-\\nkeepers, merchants, priests, jewelers and bankers.\\nMohammedans ^practice circumcision. This is\\ndone when they are small boys only a few years old.\\nBarbers makt contracts with two or three villages\\nto come statedly once every week or once every two\\nweeks to shave the men. They carry with them in a\\nskin belt or girdle worn around their waists, razors,\\nscissors, whet-stones, a little mirror and a comb.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0151.jp2"}, "152": {"fulltext": "148 ABOUT PERSIA AND ITS PEOPLE.\\nWhen they come to a village they find a number of\\nmen in the streets and at once begin shaving them\\ntaking them in regular order. Others they find at\\nhome and still others at work. The barber shaves\\nthem wherever he happens to find them whether at\\nhome or in the street. He shaves the head but leaves\\na tuft of hair on the top and behind each ear. He\\nalso shaves the faces of young men but not of old\\nmen, and he never shaves off a man s mustache for the\\npeople would laugh at a man without a mustache and\\ncall him a girl. To soften the hair for shaving they\\ndo not use soap but simply cold water. At the same\\ntime that the barber is in the village shaving the men\\nhe also circumcises the boys. They then receive their\\nnames. For giving a girl her name they simply call\\nin an old woman who speaks the girPs name aloud\\nin her ear.\\nAmong Mohammedan children and even among\\nold people cursing is very common. They say May\\nAlalh kill your children or burn your house, or may\\nyour father be burned and such things., They\\nswear by Allah who created everything from noth\\ning. A Mohammedan may swear to a falsehood in\\nthe name of Allah but his faith in God who creat-\\ned everything out of nothing is true and sincere.\\nAlong with the truth that they have there is a great\\ndeal of falsehood and error mixed, making their doc-\\ntrine and belief a very weak pillar for the support of\\nthe great structure of their religion and so its de-\\nstruction along with that of every other false or\\nheathen religion is surely coming, and upon its ruins\\nmay yet be planted the standard of the cross. When", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0152.jp2"}, "153": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 149\\nthey begin to understand the truth the truth shall\\nmake them free and instead of cursing their fellow\\nman they may begin to understand something of the\\nprinciple underlying the injunction that we should\\nbless them that curse us. Let us hope that when\\nthat time comes they may then as now have no infi-\\ndels among them as there are in this country but\\nthat all may be true believers.\\nTHE HIGHEK CLASSES OF MOHAMMEDANS.\\nThe higher classes of Mohammedans are the\\nkhans or landlords of whom we have already spoken.\\nThey hold in their possession almost all the lands in\\nthe kingdom of Persia besides controlling all the\\ngovernment affairs. In consequence they are very\\nrich and live an easy life. Since their religion al-\\nlows polygamy they marry several wives whom they\\nare abundantly able to support and spend much of\\ntheir time in their harems with their wives. When\\never they wish to divorce one and marry another they\\ncan do so without any difficulty for there is no dis-\\ngrace whatever attached to such an act. But it is\\nconsidered a great shame for a man to speak of any\\nof his wives when in company with other men. They\\nmay speak of everything else but never allow their\\nconversation to turn to their own domestic affairs.\\nAt their gatherings the subject they best like to dis-\\ncuss is their religion and next to that is politics\\nwhich they talk about with great enthusiasm. They\\nknow very little of history and their knowledge of\\nart and philosophy is also quite limited. What\\nlittle they do know of these latter subjects they have\\nlearned from the Europeans who are teachers and", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0153.jp2"}, "154": {"fulltext": "150\\nABOUT PERSIA AND ITS PEOPLE.\\ninstructors in their principal cities and especially\\nin their capital city Teheran. They have one weekly\\nnewspajjer published in Teheran which they of\\ncourse read. If any one among them can quote or\\nrecite poetry in the course of their conversation he is\\nmuch admired for they are great lovers of poetry.\\nIn this respect they think the Persian language ex-\\ncels every other tongue. So musical is it and rich\\nin idioms, rhymes and vowel sounds that Mohammed\\nonce said that he would ask that their language\\nmight be the language of Paradise.\\nKHANS SMOKING,\\nWhen a prominent man comes to visit certain\\npersons that are gathered together, if he is of higher\\nrank than they, as he enters they will all rise and\\ncontinue standing until he is seated. Then they", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0154.jp2"}, "155": {"fulltext": "ABOUT PEESIA AND ITS PEOPLE. 151\\nresume their seats and the visitor exchanges greet-\\nings by bowing to each one present according to his\\nrank Immediately after this a water-pipe foi\\nsmoking is presented to him. Their pipes are so ar-\\nranged that the smoke goes through water first\\nwhich purifies it before it is taken into the mouthy\\nOne pipe is used for several persons. When one\\nhas finished smoking, he passes it to the one who sits\\nnext to him and so on until all have smoked. When\\nall have finished smoking, tea, coffee, or fruxt may\\nhe served. But suppose a dinner consisting of rice\\nis to be served, then it is brought m on sum 1 copper\\ntravs. They begin eating at once, using a five fin-\\ngers in doing so. Of course it is no at all uncom-\\nmon among the people of that country to eat with\\ntheir fingers, but to see a Mohammedan grasping\\nwhole handfuls and eating it is quite a sight. They\\nuse all five fingers because they say God has made\\nthem all and it is a sin to use some and not all of\\nthem. When they have eaten a servant will come\\nwith warm water, and, going to the person of highest\\nrank, will hold an empty vessel before him in one\\nnand, while with the other hand he will pour water\\nupon the hands of the guest. When the guest of\\nhonor has thus washed his hands, the servant goes\\niu the same way to another and so on until all have\\nwashed their hands. Rice cooked as the Persians\\ncook it is very much liked by the Turks and Arabs\\nas well But thev detest the Persian way of eating\\nit Mohammedans who can read and write always\\nhave a pair of scissors in the ink-case that they carry\\nwith them in their pockets. When they write a let-", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0155.jp2"}, "156": {"fulltext": "152 ABOUT PERSIA AND ITS PEOPLE.\\nter, they always trim the margins of it, for a tradi-\\ntion is current among them that if they did not cut\\nthe margins of their letters their wives would be un-\\ntrue to them. Having put their letters into enve-\\nlopes with their edges properly trimmed, they always\\nseal them with a seal that most of them carry in their\\npurses.\\nThere is even more immorality among the higher\\nclasses of Mohammedans than among the lower,\\nbecause these have both the money and the unoccu-\\npied time to carry the wicked practices licensed by\\ntheir religion to a greater and consequently a more\\ndebasing extent. They are ever ready to speak of\\nthe prostitutions of the European infidels 1 but we\\nhave only to remind them of the terrible vices of\\nwhich they are guilty right in their own homes.\\nThey also speak of the drunkenness of European\\nChristians, and then we remind them of their own de-\\nceit and total lack of truthfulness. Their own re-\\nmarks bear witness against them in this, for they are\\noften heard to say, A Mohammedan by mistake may\\nspeak the truth, or If a Mohammedan were a piece\\nof gold, and you should find it, don t put it into your\\npocket for it will make a hole in your pocket and get\\naway. 1 Lying and deception are characteristics not\\nonly of those who are careless about their religion,\\nbut also of those who are the most devout disciples\\nof their system, the priests themselves not being an\\nexception to the rule. So common are these char-\\nacteristics that it is very hard for them to trust their\\nown friends and neighbors even. Such traits are the\\nnatural results of a religion founded upon falsehood.", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0156.jp2"}, "157": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE.\\nPRODUCTS AND METHODS OF DISPOSING OF THEM.\\n153\\nDates, figs, pomegranates, peaches, apples, pears,\\nplums, apricots, grapes, and nuts grow in abundance\\nin Persia. The first grapes or fruit of any kind that\\nripens is taken by the gardner or servant to his mas-\\nter as a gift, whereupon his master gives him a pres-\\nent saying, May the Almighty bless you and make\\nGROCERY STORE.\\n(From T. H. McAllister, Optician, N. V.)\\nThe first\\nyou attain the first fruits that you desire.\\nfruits are emblematic of new life.\\nIn the grocery stores may be found honey, mo-\\nlasses, cheese, butter, oil, clabber, peas, beans, and\\nrice together with all the fruits before mentioned,\\nbut no canned goods. All such stores are in the", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0157.jp2"}, "158": {"fulltext": "1 54 ABOUT PERSIA AND ITS PEOPLE.\\nhands of the Mohammedans because Christians are an\\nabomination of them so they will not buy any liquids\\nhandled by Christians. Should a man go to a shop-\\nkeeper early in the morning to buy something that\\ncost only a few cents, the shop-keeper will refuse to\\ntake his copper money because he believes that if he\\nshould take copper money at the very beginning of\\nthe day he would have bad luck all day. On the\\nother hand if he should be offered silver money early\\nin the morning, he would be very happy because he\\nbelieves that it will bring him good luck all day.\\nIn the western provinces of Persia, about forty\\ndifferent kinds of the best grapes grow, but they are\\nnot quite equal to the grapes that grow along some\\nparts of the Tigris and Euphrates valleys. The\\ngrapes, figs, and dates that grow there are not equal-\\ned anywhere. The best kinds of honey are also ex-\\nported from these valleys to all parts of the world,\\nand are used for medicines, but unfortunately this\\ninteresting land that served as the cradle of the hu-\\nman race and from which the good tidings of salva-\\ntion and peace through Christ has spread all over the\\nworld is now in the hands of the terrible Turk, who\\nsends out curses instead of blessings. Fine grapes\\ngrow in most parts of Persia, but they cannot be ex-\\nported fresh because there are no railroads. They\\ncan be carried for about forty miles on horseback,\\nbut when they have been thus carried they soon\\nspoil. From grapes they make both wine and mo-\\nlasses, but the most of them are dried, making rais\\nins. They cover a terrace or side hill with plaster\\nmade of clay mixed with chaff and upon this, they", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0158.jp2"}, "159": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 155\\nspread the ripe grapes to dry in the bright sunshine.\\nWhen dry they export them by means of caravans to\\nRussia. When persons are gathering grapes, the\\npassers by greet them by saying, May God give you\\nblessings in your vineyard. When they pass by a\\nman who is plowing they say, May Bod give you\\nstrength. To both these greetings the laborers\\nreply, Welcome or Thank you. They raise very\\ngood wheat, barley, and millet. In order to tell if\\ntheir wheat is good any year, they chew a few grains\\nto see if it expands and becomes elastic. If so it is\\ngood wheat and dough made from it will also ex-\\npand and rise nicely. But if it does not expand\\nwhen chewed it is poor wheat.\\nWatermelons and muskmelons are also raised\\nthere, but they require a great deal of work. When\\na muskmelon is about twice the size of an egg, they\\nbury it while it is still on the vine. By and by it\\ngrows so as to come on the surface again and is again\\nburied and so on until it stops growing. They then\\nlay it in the sun until it gets sweet and ready to be\\neaten.\\nTobacco as all know is among the most promi-\\nnent products of Persia, so the Persians too have that\\nvery injurious habit of smoking, though to their\\ncredit be it said they never chew arid they use very\\nlittle snuff. This is the story circulated among them\\nas to the first use of tobacco: Once many, many\\nyears ago there was a very sick man whom the doc\\ntors could not cure of his terrible disease, so he was\\ncast out by his relatives into a lonely place where\\nthey hoped that he might die, and they in this way", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0159.jp2"}, "160": {"fulltext": "156 ABOUT PERSIA AJSD ITS PEOPLE.\\nwould get rid of him. He of course became very\\nhungry, but there was nothing for him to eat. He\\nfound a plant, however, growing there, and that he\\nate because he was so desperately hungry that he\\ncould eat anything. By and by he began to like the\\ntaste of it, and he felt better too, so he kept on eat-\\ning it until he was entirely cured of his disease. He\\nTOBACCO PLANTATION.\\nthen returned home to his people, who were astonish-\\ned to see him in perfect health and asked him what\\nhad cured him. He showed them the plant, which\\nwas tobacco. It is frequently mentioned in their old\\nlegends and songs, showing that while America\\nclaims the honor of its introduction into civilized\\nlife, yet this noxious weed was known and used in\\nPersia long before the discovery of America and the\\ndays of Sir Walter Ealeigh.", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0160.jp2"}, "161": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 157\\nEvery smoking man in Persia must have not only\\na pipe, but also a piece of flint, a piece of steel, and a\\nsupply of punk, or tinder in his pocket to start a fire\\nto light his pipe. This primitive method of starting\\na fire is still in use there because matches are not yet\\nmanufactured there, and when they have to be im-\\nported they are more expensive than the punk. If\\na man who smokes should happen to have no tobacco\\nand should meet a Turk and ask him for a smoke,\\nthe Turk if he himself smokes would at once ask him\\nto show his pipe, flint, steel, punk, and tobacco bag,\\nShould he find the man in possession of all v these\\nthings, he would know at once that he is a profes-\\nsional smoker and would give him ^some tobacco.\\nBut if all these things are not found with him the\\nTurk knows that he is only an occasional smoker and\\npromptly tells him to go away or to put it literally\\nhe says, Johanamal, Go to hell.\\nTHE TURKISH WOLF AND THE AMERICAN FOX.\\nThe Turks are a most brutal people, coarse in\\nlanguage and inhuman in feeling. There is a\\nproverb in Persia something like this: There are\\nfoxes that cunningly eat or gnaw off the heads of\\npeople as well as wolves that do it openly. By\\nwolves let us designate the Turks, by foxes the\\n.American liquor dealers. Little attention has been\\npaid so far to the foxes, but lately the eyes of the\\nwhole civilized and semicivilized world have been\\nturned to the devastations made by the bloodthirsty\\nwolves upon the defenceless Christians living under\\ntheir tyrannical rule. This cruel bloodshed they\\nhave been repeating over and over again ever since", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0161.jp2"}, "162": {"fulltext": "158\\nABOUT PERSIA AND ITS PEOPLE.\\ntheir capture of Constantinople in the year 1453.\\nTheir whole history has been one of shame and\\nSCENE FROM THE ARMENIAN MASSACRE,\\n{From Riley Bros., N. Y.)\\nbloodshed ever since its beginning. But the massa-\\ncre of one hundred thousand Armenian Christians\\nthat began in 1894 has been more widely known than\\nany of their previous acts of cruelty because there is\\nat present more and quicker communication between\\nall the nations of the earth than at any other time in\\nthe history of the world, and we hope now that God\\nmay soon raise up friends for his poor persecuted\\npeople, in these eastern lands, powerful enough to", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0162.jp2"}, "163": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE.\\n159\\ndeliver them from the terrible hands of their oppress-\\nors and slayers.\\nIt is impossible for us to describe the outrages\\npracticed against the Nestorian and Armenian Chris-\\ntians by the ferocious and barbarous Kurds employ-\\ned by the merciless Turks for the extermination of\\nthe Christians in their midst. The Kurds often\\nshoot a Christian just for sport to prove their skill\\nKURDS FROM THE KURDISTAN MOUNTAINS.\\nas marksmen and to see how a human being dies.\\nYet they profess to know Allah, the Creator of the-\\nuniverse whose judgments are righteous and believe\\nthat He will be merciful to them for thus destroying\\ninfidels as they call Christians.\\nUsually in the fall when the corn and fruits have\\nbeen gathered in these Kurds invade the territory of\\nthe Nestorian Christians in the Kurdistan moun-", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0163.jp2"}, "164": {"fulltext": "160 ABOUT PERSIA AND ITS PEOPLE.\\ntains and of the Armenian Christians in Armenia\\nThey sweep right down upon the Christian villages\\non their fiery steeds and should anyone dare oppose\\nthem they would shoot him down on the spot. Then\\nthey take off the cattle and carry away corn and\\nfruit enough to last them during the whole winter,\\nleaving the poor Christians who have toiled so hard\\nfor it destitute of the very necessaries of life and\\ncompelling them to live on roots and herbs during\\nthe winter, while the government complacently\\nlooks on.\\nBefore coming to this country I had heard much\\nof it as a free and Christian country, and the thought\\nof it made my heart swell with joy, not so much on\\naccount of its liberty as its Christianity which had\\nmade its liberty possible. For after all it is the gos-\\npel of Christ that lays the foundation for all true\\nhuman freedom. I am thankful indeed to the kind\\nChristian friends who have helped me to come to\\nAmerica and live here for a time, to become ac-\\nquainted with the language and the people of this\\ncountry and to enjoy its freedom. I acknowledge\\nthat it is the best country in the world, and its gov-\\nernment is a living example and a wonder to all the\\nnatives of the earth. But during the years of my\\nsojourn here I have been pained to see the destruc-\\ntion that is be ing made upon the very life of the\\ncountry by these sly American foxes. Through their\\nobedience to the erroneous teachings of the Moham-\\nmedan religion, the Turkish wolves plunder the Ar-\\nmenian Christians, and destroy their happy homes\\nand leave their families in a most miserable condi-", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0164.jp2"}, "165": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 161\\ntion. But the American foxes through their love of\\nthe almighty dollar distill and through the saloons\\ndeal out to the people the liquors that just as surely\\ndestroy the happy homes in this country, leaving\\ntheir families hungry and destitute and finally kill-\\ning their victims. The Turkish wolves kill thousands\\nof innocent victims, but their victims have a sure\\nhope of the life to come, while the victims of the\\nAmerican foxes are destroyed body and soul, for\\ntime and for eternity. Which of the two are the\\nworse? I have read the statement that from sixty\\nto seventy-five thousand people die annually in this\\ncountry from the liquor habit. If this is true, then\\njust as the Turkish government is responsible for the\\nlives, property, and happiness of its subjects, so is\\nthe government of this country responsible for the\\nlives, property, and happiness of its people. The\\npeople of this country should require their govern-\\nment to take the foxes, the little foxes, that spoil\\nthe vines, before the whole Adneyard has been laid\\nwaste.\\nNOMADIC PERSIANS.\\nOver a million of the population of Persia live in\\ntents. Some of them live in separate, isolated re-\\ngions, and have their own chiefs who are responsible\\nfor them to the Persian government. Others of\\nthem pitch their tents together, forming a communi-\\nty or village and live quite an honorable life. Cattle\\nraising is their principal occupation. From the wool\\nof camels and sheep they make carpets, rugs, sacks,\\nand tents. The latter are usually made of black or\\nbrown wool. They do a great deal of milking and", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0165.jp2"}, "166": {"fulltext": "162\\nABOUT PERSIA AND ITS PEOPLE.\\nsell large quantities of cheese, butter, and milk.\\nThey do not milk the camels, but eat their meat in-\\nstead. The price of a camel among them varies\\nTENT DWELLERS.\\n{From T. H. McAllister, Optician, N. Y.)\\nfrom thirty to one hundred and fifty dollars, the\\nprice depending upon the size and quality of the ani-\\nmal. They keep very fierce, cross dogs to defend\\nthem from the ravenous wolves that infest the coun-\\ntry. During the dry season of summer, they move\\nwith their herds to places where they can find plenty\\nof water and grass. In the fall they come back to\\ntheir old tenting place again. Their dishes are made\\nprincipally of copper because that will not break in\\nmoving from place to place. Bottles of skin are also\\nindispensable to them. Their oven or fire-place con-\\nsists simply of a hole in the ground in the center of", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0166.jp2"}, "167": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 163\\nthe tent. They bake their bread upon a concave\\nplate of copper about two feet in diameter.\\nThe concave side is placed over the coals of fire, while\\nupon the convex or outer side they bake very thin,\\nbut very delicious loaves of bread. Instead of a\\ntable they simply spread a cloth upon the ground.\\nHand-mills are common among them, and some-\\ntimes small metal mortars are found in their tents.\\nFor lighting they use tallow candles, castor oil, and\\nkerosene. Some of them have elegant tents cur-\\ntained off into several rooms. The smell of smoke\\nis however, always present in them all. These\\nnomads are unusually strong and healthy. They are\\nkind, generous, and hospitable when kindly treated\\nor when not ill treated, but woe to the man who of-\\nfends them or mistreats them. For when wronged\\nthey are cruel and revengeful beyond all reason.\\nThey carry with them the memory of an unavenged\\nwrong for years, seeking an opportunity to avenge\\nthemselves. They always carry swords with them,\\nand never think of going out without a good sub-\\nstantial club in their hand. They also use guns,\\nand many of them are excellent hunters. They are\\nespecially skillful in fighting with clubs. When em-\\nployed in the military service they always dis-\\ntinguish themselves. Their women, too, are very\\nstrong and courageous. In case of necessity they\\ncan take clubs and fight also. They are exceedingly\\nfond of jewelry and ornaments, and wear many\\ncharms and glittering trinkets. They frequently\\ntattoo their faces, hands, and feet. Few of their\\nnumbers are able to read. There are very few in-", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0167.jp2"}, "168": {"fulltext": "164 ABOUT PERSIA AND ITS PEOPLE.\\ntelligent ones among them. As a rule they are ig-\\nnorant, superstitious, and stern in character. They\\nrevere above all other men doctors of medicine.\\nThis is possibly due to the fact that they see so few\\nof them. Their principal musical instrument is the\\nflute, which is very common among them. They\\nsing love songs, accompanying their singing with\\nthe most barbarous tunes on the flute.\\nMost prominent among them in point of bravery\\nand enterprise are those who raise camels. They\\nlead the caravans of camels from one end of the coun-\\ntry to the other without the least fear. Should their\\ncaravan be attacked by highwaymen who would rob\\nthem of their load, these caravan men simply have\\ntheir camels kneel down, forming a breastwork for\\nthem while they stand behind shooting the robbers.\\nShould the robbers shoot they would strike the\\ncamels, which would be of no service to them. This\\nthey seldom do for there is no use in killing the\\ndumb animals. The camel has been called the ship\\nof the desert.- With equal propriety the caravan\\nmight be called a fleet.\\nThese tent dwellers do most of their traveling and\\nmoving through the mountains in the night time\\nwhen it is cool. To them the mountains are their\\ndwelling houses, and the deserts their courtyards.\\nTheir love of this mode of life is born in them, and\\ntheir methods are as old as the human race. They\\nregard their manner of living vastly freer and hap-\\npier than that of those engaged in agriculture, or\\nin any other pursuit for that matter.", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0168.jp2"}, "169": {"fulltext": "ABOUT PEKSIA AND ITS PEOPLE.\\n165\\nPERSIAN SNAKE CHARMERS.\\nSnake charming has been known and practiced\\nfor thousands of years. In western Asia at present\\nit is practiced by the Mohammedans, who believe\\nthat it is done through the spirit power. They are\\nespecially proud of their knowledge and skill, and\\nregard it as a gift imparted to them through their\\nreligion, and practiced through the aid of some\\nspirits or genii. They boast that Christians do not\\nSN4KE CHARMERS.\\n{From T. H. McAllister, Optician, N V.)\\npossess such power. The Christians in turn believe\\nthat this power is derived from the devil himself.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0169.jp2"}, "170": {"fulltext": "166 ABOUT PEESIA AND ITS PEOPLE.\\nSome claim that this strange power is hereditary in\\ncertain families, and that snakes never bite them.\\nThe Mohammedans ascribe nearly all magical power\\nto their religion.\\nSnake charmers are a very cruel, savage, hard-\\nhearted class of people. They curse, and swear,\\nand revile, using the coarsest and foulest language\\nimaginable. By their very wickedness they seem to\\nexercise an influence in overcoming the ugly reptiles.\\nSometimes these charmers find snakes that do\\nnot want to hear their voice. So David speaks of\\nthe wicked, They go astray as soon as they be born,\\nspeaking lies. Their poison is like the poison of a\\nserpent; they are like a deaf adder that stoppeth her\\near; which will not hearken to the voice of charmers,\\ncharming never so wisely. Ps. lviii. 3-5. As an in-\\nstance, a large, red snake once came into a house,\\nand no one could kill it. A charmer was summoned;\\nwho spoke for a long time to the snake, but could not\\nmake him obey. Finally he went very close to the\\nsnake, whereupon the snake bit the charmer, who\\ndied instantly. Another charmer of superior power\\nwas then called. He put a piece of thick felt around\\nhis body so the snake could not bite him. He then\\nspoke to the snake for a long time without any ap-\\nparent effect. Finally the snake yielded and the\\ncharmer took it in his hands. It at once became\\nvery obedient. The charmer then killed it.\\nSome snakes, however, are very easily charmed.\\nFor instance if a charmer sees a hole in which he\\nsupposes there is a snake, he will stand over the hole\\nand utter some incantation in the Arabic language,", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0170.jp2"}, "171": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 167\\nwhereupon the snake will come out. The charmer\\nwill then pick it up in his hand and put it in His\\nbosom. The snake will do him no harm.\\nIn the public squares of Persian cities charmers\\nmay often be seen with a great number of different\\nkinds of snakes in boxes. He will talk about them\\ntaking up one snake at a time and telling the char-\\nacteristics of each, how it bites, how it lives and\\nwhere it lives. The Mohammedans regard a snake\\ncharmer as a holy man whom even the venomous\\nsnakes, the universal enemies of mankind, obey.\\nTherefore superstitious people who have been sick\\nbelieve that snake charmers can cure them by their\\nmagical power which has been imparted to them by\\nthe Imams or Mohammedan pontiffs. I have seen\\nthem come to a snake charmer who took a poisonous\\nred snake and held it close to the nose of a sick man\\nand told it in plain language to take blood from the\\nnose of the sick man but not to infuse any poison\\ninto it ending his instructions to it by saying, u $nake\\nif you put poison into him, by Allah, I will kill you.\\nThen the snake took hold of the nose of the sick man\\nand gave it a few gentle jerks, so that the blood came,\\nand then let go without infusing any poison into it\\nAtfer that the charmer took a knife and opening the\\nsnakes mouth struck its fangs with the blade telling\\nit at the same time to cast its poison. The snake\\nobeyed casting its poison on the blade of the knife,\\nwhereupon the charmer licked it off with his tongue\\nand spit it out saying to the spectators as he did so.\\nSee, it does not hurt me. The sick man then paid\\nhim his doctor bill of two cents, but of course he was", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0171.jp2"}, "172": {"fulltext": "168 ABOUT PERSIA AND ITS PEOPLE.\\nnot cured at all.\\nCharmers sometimes tie a chicken s feet and put\\nit into a box with a lot of snakes over which he exer-\\ncises his power. Then he tells the snakes that they\\nmust not bite that chicken and none of them then\\ndares do it. After he has talked awhile to demon-\\nstrate his power over them he will say to one of the\\nsnakes, Now snake you must bite that chicken.\\nHis commands are at once obeyed by the snake desig-\\nnated and the chicken immediately dies.\\nThe snake charmers talk to snakes as if they were\\ntalking to human beings.\\nI have seen a charmer take a piece of iron and\\nmaking it red hot, and uttering some incantation,\\nplace it upon his tongue without its burning him.\\nSome suppose that he puts some chemicals upon his\\ntongue to prevent its burning but this can not be be\\ncause they are totally ignorant and have no know-\\nledge of drugs. Such doctors among the Moham-\\nmedans have neither medicine nor any knowledge\\nof it.\\nMagical arts and the communication with evil\\nspirits do much for the promotion of the Moham-\\nmedan religion. Christians, however, in all lands\\nknow that such powers are not God-given and that\\nsuch practices are always harmful and never helpfuL\\nSnake charming as practiced in this country is.\\nentirely different from that of Asiatic countries. In\\nthis country they either use snakes that never bite\\nanyhow or else they drug them or extract their fangs\\nrendering them harmless.", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0172.jp2"}, "173": {"fulltext": "ABOUT PERSIA AXD ITS PEOPLE.\\n169\\nDERVISHES.\\nDervishes, or Mohammedan monks indulge wild\\nand extravagant notions of religion and believe that\\nthrough the mortification of the body they will win\\nDERVISHES, OR MOHAMMEDAN MONKS.\\n{From T. H. McAllister, Optician, N. Y.)\\nthe favor of God. To these fanatics this present ma-\\nterial body has no value because it is destined after\\ndeath to become a prey to worms. The inflicting of\\nwounds and the deadening of the body to pain is con-\\nsidered by them to be of great merit. Asceticism is\\na praise-worthy part of their virtuous life. Much\\nhonor and praise are accorded them by men for this\\ncommendable mode of life, and they are very\\nsimilar in their motives and character to the Phari-\\nsees whom our Lord mentions as loving to stand and", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0173.jp2"}, "174": {"fulltext": "170 ABOUT PERSIA AND ITS PEOPLE.\\npray on the corners of the streets that they may be\\nseen of men. Upon certain days these fanatical der-\\nvishes appear upon the public squares of the city and\\nwhirl round and round with a wonderful rapidity\\nuntil they are excited to the highest degree. They\\nare then supposed to be inspired by the divine spirit\\nand spectators gather all around them. One of them\\nmay then be seen to take the sharp point of a dagger\\nand strike it upon his naked stomach. Although\\nhe seems to strike very hard it aparently does not\\nhurt him and he thus pretends that he is protected\\nby an invisible power. Another one may stick pieces\\nof metal into his naked body, especially into his\\nbreast hoping thereby to obtain atonement for his\\nsins. They think there is no better way to secure\\nthe salvation of the soul from the guilt of sin. An-\\nother one may beat upon his breast with a large\\npiece of chain in a most incredible manner until the\\nblood gushes from it.\\nIt is very hard for the spectators to understand\\nhow any human being can stand such horrible self-\\nimposed and st^lf -inflicted .torture.\\nOthers of them take large pieces of stone and\\npound upon their naked breasts until they are black\\nand blue. Some sing a chant and cry Ya hak! Ya\\nAllah! O righteous! O God! and renew their\\nexercises with greater violence than before and hold\\ning each others hands dance in a most grotesque and\\nastonishing manner until they become thoroughly\\nexcited. Then they begin whirling again and muti-\\nlating their bodies in various ways peculiar to them.\\nThen some of them fall down upon the ground and", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0174.jp2"}, "175": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 171\\nspin about like a wheel and finally get to foaming\\nat their mouths until they become entirely exhaust-\\ned, and then lie as though they were half dead,\\nThey are then rewarded for this meritorious per-\\nFANATICAL MOHAMMEDANS.\\n{From T.H. McAllister. Optician, N. Y.)\\nformance by a collection taken up among the spec-\\ntators. No ladies are to be seen on such occasions.\\nIn Persia there are no opera houses, or theatres,\\nor theatrical performances except such as have just\\nbeen described and for these the streets and public\\nsquares serve them as stages.\\nMODES OF PUNISHMENT.\\nThe following modes of punishment are practiced\\nin Persia at the present time:", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0175.jp2"}, "176": {"fulltext": "172 ABOUT PEESIA AND ITS PEOPLE.\\n1st. By poisoning. This is the form of capital\\npunishment inflicted by the shah or king of Persia\\nupon his officers of highest rank, such as princes,\\nprime-ministers, and governors. When such an one\\nhas been unfortunate enough to be convicted of a\\ncertain crime which calls for the infliction of capital\\npunishment the shah simply sends him a glass of\\nsome deadly poison by the hand of one of his officers.\\nWhen this is presented to him by an officer of the\\nking there is nothing for him to do but to take it,\\ndrink it and die right on the spot. Formerly they\\nused to pluck out the eyes of a convicted man as a\\npunishment.\\n2nd. By beheading. This is a very common\\nmethod of inflicting capital punishment. The royal\\nfamily are of course endowed with full authority to\\nput a crimianl to death in whatever wav they see fit.\\nBut to other officers that the shah appoints, such as\\ngovernors of the different states or provinces, whom\\nhe wishes to authorize to inflict capital punishment,\\nhe gives a peculiarly made knife which is the symbol\\nof their power to behead criminals such as mur-\\nderers and highway robbers. Every one who has\\nsuch authority vested in him has to find one or two\\nexecutioners who are most cruel and have no natural\\nhuman feelings, who can cut off the heads of human\\nbeings as they would cut off the heads of chickens.\\nThese executioners are easily recognized because they\\nhave to wear red clothes. The people look upon\\nthem with a great deal of horror, and they are in-\\ndeed hard men. Some blame them for their in-\\nhuman character while others say they serve a good", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0176.jp2"}, "177": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE.\\n173\\npurpose for by disabling thieves and robbers and\\nexterminating murderers they make it possible for\\npeople to live in peace and safety.\\nWhen the sentence of death has been pronounced\\nby the chief governor upon a criminal, then a cap-\\ntain accompanied by a band of his soldiers will go to\\nthe filthy prison of the doomed man, who since his\\nA PRISON SCENE.\\nimprisonment has not had a bath or his clothes\\nchanged, a shave or his hair cut. Thus deprived of\\neverything that could make him look at all respect-\\nable, it is no wonder if he looks uncanny and horrible.\\nThe band of soldiers surround him, the cruel execu-\\ntioner with his red clothes on and a bloody knife in\\nhis hand leads the way as they march to the city\\nsquare where a crowd of curious spectators have al-\\nready assembled. After the soldiers have made the", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0177.jp2"}, "178": {"fulltext": "174 ABOUT PERSIA AND ITS PEOPLE.\\ncrowd retreat a few paces, the condemned man with\\nhis hands chained is made to kneel down and the\\nexecutioner with his keen knife severs his head from\\nhis body. Once I heard that in the city of Oroomiah\\nwhen an executioner had beheaded a Kurd in this\\nway while his body lay there lashing the ground in\\ndying his head kept jumping up and falling down\\nbeside it for quite* a while.\\nThe death sentence is thus publicly executed, not\\nto gratify the curosity of the populace, nor yet from\\na lack of human feeling but in order to frighten\\nthose who would otherwise be criminals into lead\\ning honest lives. When there are many thieves,\\nhighway robbers, and murderers and one is caught\\nand beheaded the governor will command that the\\nbody be left for two or three days in the public\\nsquare so that every one that passes by may see it\\nand be afraid to do wrong.\\nSome years ago a number of thieves were captur-\\ned and beheaded in the city of Oroomiah and the\\ngovernor ordered their bodies to be severed in two\\nand a piece hung over each gate of the city so that\\nevery one who came into the city or went out of it\\nshould see this and be afraid to do wrong.\\n3rd. By blowing to pieces by a cannon. This\\nmethod of inflicting punishment expresses the hein-\\nousness of the crime and the swiftness of vengeance\\nupon such. The criminal is brought and bound se-\\ncurely to the mouth of a cannon and then an artillery\\nman fires it; thus blowing the criminal to atoms.\\n4th. By hanging. This sentence is executed\\nmuch as it is in this country. The gallows consists", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0178.jp2"}, "179": {"fulltext": "ABOUT PEKSIA AND ITS PEOPLE.\\n175\\nof two posts with a cross beam on top from which\\nthe criminal is suspended by means of a rope fasten-\\ned around his neck.\\n5th. Bv vaults. These are built of brick in the\\nPUNISHMENT BY HANGING.\\n(From T. H. McAllister, Optician, N. Y.\\nshape of a barrel and as deep as a man s height. A\\nman who is sentenced to this form of punishment is\\nbrought and placed in the vault with his head ex-\\nposed. He is then plastered down with mortar all\\naround him. This hardens and he is squeezed to\\ndeath.\\n6th. By cutting off the hands. A bad thief\\nwhen caught for the first time may have one of his\\nhands taken off. Should he not stop stealing then\\nand should he be caught a second time his other\\nhand may. be cut off. When the governor has pro-", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0179.jp2"}, "180": {"fulltext": "176 ABOUT PERSIA AXD ITS PEOPLE.\\nnouneed this sentence upon a criminal the soldiers\\nwill conduct him to the city square led by the execu-\\ntioner carrying his knife in his hand. A quantity of\\nbutter will also be boiled and made ready and the\\nplace will be surrounded by a crowd of curious peo-\\nple eager to see the proceedings. As soon as the\\nexecutioner has cut off the thief s hand, he dips his\\narm several times into the boiling butter to make it\\nstop bleeding. Afterwards the thief is set at liberty.\\nThe executioner then goes to all the shop-keepers one\\nafter another. Each shop-keeper will give him a\\npenny or two for his heroic act of cutting off th\u00c2\u00ab\\nhands pr the heads of the thieves or murderers thus\\ndisabling evil-doers and exterminating the murder-\\ners of the country thereby insuring them peace.\\n7th. By cutting off an ear. This is a very sim-\\nple and insignificant form of punishment, inflicted\\nalso by the executioner.\\n8th. By torturing. In order to exact a confes-\\nsion of guilt or have a prisoner turn states evidence\\nthis punishment is employed. For instance, once\\nthere were a number of robbers who dug a hole\\nthrough the sun dried brick wall of the residence of\\na wealthy Mohammedan and carried off a great part\\nof his costly furniture. Shortly afterwards one of\\nthem was captured and imprisoned. Once every\\nday the officers of the government used to take him\\nout into the market place and standing all around\\nhim they beat him with thick whips at the same time\\ntelling him to give them the names of his accom-\\nplices. Upon his refusal to do so they struck him\\nall the harder and faster but still he refused. So", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0180.jp2"}, "181": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 177\\nthey kept on for an hour or so when he fainted and\\nwas taken back to prison. In this way he was\\ntreated for many days but still refused to tell and\\nthen they beheaded him.\\nSome years ago they used to drive sharp pieces of\\ndry re ed under the finger nails of criminals or de-\\nprive them of sleep until they would confess their\\ncrimes and give the names of their accomplices\\n9th. By the bastinado. This is the most com-\\nmon form of punishment in Persia and one that al-\\nTHE BASTINADO.\\nmost every one is liable to receive at some time or\\nother. There are different kinds and sizes of bas-\\ntinadoes in different places but the most common\\nher r^ ne nSiStS f a beam \u00c2\u00bbke P^ce of tim-\\nwl7 IS ra Sed ab Ut two feet above the ground.\\nWhen the magistrate has given orders to have this", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0181.jp2"}, "182": {"fulltext": "178 ABOUT PERSIA AND ITS PEOPLE.\\npunishment inflicted upon some offender, for in-\\nstance upon some one for striking another and hurt-\\ning him, or may be for using bad language, then the\\nmagistrate s servants take the offender and laying\\nhim down take off his shoes and stockings and bind\\nhis feet to the piece of timber. Then one servant\\nstanding on the right side and another on the left,\\neach with a flexible stick in his hand, begin striking\\nthe soles of the offender s bare feet bv turns.\\nWhether this punishment is mild or severe depends\\nentirely upon those who execute it. If they are nat-\\nurally cruel they will strike very hard so that the\\ncriminal s cries rend the air and the blood gushes\\nfrom his feet, but if they are naturally kind and mer-\\nciful they will raise their hands very high and pre-\\ntend to strike very hard while in truth they are doings\\nit as lightly as they can. Still the soles of the feet\\nhurt badly enough any way. When they have ad-\\nministered this punishment for a while some one\\nmay intercede for the offender, whereupon he will\\nbe fined and released.\\nThis punishment when properly administered\\ndoes good in many instances. Often it humbles bad,\\nobstinate persons and makes them reasonable and\\nobedient.\\n10th. By whipping. In this they lay the crim-\\ninal down. One man holds his feet, another, his\\nhead while one stands on each side of him and beats\\nhim on his back by turns. When their switches\\nbreak they take others, for there are always a sup-\\nply of them kept in the magistrate s court yard in a\\npool of water to keep them soft. When they have", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0182.jp2"}, "183": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 179\\nwhipped the criminal long enough to satisfy their\\nideas of justice they fine him and let him go.\\nWhen they are whipping a person on the back\\neach stroke hurts worse than the one before, but\\nwhen it is the feet they are striking they become\\nrather dull or numb and less sensitive to pain with\\neach stroke. After a day or so, however, they grow\\nquite painful.\\nA good many of these methods of punishment\\nhave been softened a little lately but at the same\\nratio the fines and bribes have increased.\\nFor the punishment of women there are three\\nmethods in common use varying in severity accord\\ning to the crimes of which they are guilty. Women,\\nhowever, do not very often have to be punished but\\nwhen they do their punishments are both cruel and\\nhumilating as most punishments are.\\nWhen the death sentence has been passed upon a\\nwoman she is placed in a sack which is tied shut\\nabove her head just as if it were filled with grain.\\nIn this shape she is taken out into the place of exe-\\ncution and stabbed with spears or daggers until she\\ndies.\\nAnother form of punishment is inflicted particu-\\nlarly upon very bad girls or young women by put-\\nting them into sacks as has already been described\\nand then having them beaten with sticks.\\nStill another form is inflicted by shaving all the\\nbeautiful long hair on which the women of that coun-\\ntry pride themselves, from the head of the woman\\nto be, punished then painting her face black they\\ncompel her to ride through the streets on a donkey", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0183.jp2"}, "184": {"fulltext": "180. ABOUT PERSIA AND ITS PEOPLE.\\nsitting with her face turned backward.\\nINCONSISTENT MOHAMMEDANS.\\nThe Mohammedans are very careful as to what\\nthey eat. As has been stated before very few of\\nthem will eat bread baked by the hands of Chris-\\ntians while thousands of them would consider it a\\nsin to even touch the bread of Christians but they re-\\ngard it no sin whatever to cheat a Christian or steal\\nfrom him anything they can lay their hands on for\\nthey do not know the Christian s commandment,\\nThou shalt not steal.\\nIn Asiatic Russia two Mohammedans once met\\ntwo Armenian Christians on the road. Unwitting-\\nly one of the Mohammedans greeted the Armenian\\nChristian as if he were a Mohammedan saying,\\nSalam-Alakum, Peace be unto you. When he\\ndiscovered his mistake he was angry beyond all ex-\\npression and demanded that the Christian should\\ngive him back his salutation because they never greet\\nChristians as they do their own number. Of course\\nthis was impossible, the Christian could not return\\nto him his words. Still the Mohammedan kept tell-\\ning him to do so until the Christian became so angry\\nthat he took his club and began using that on him.\\nThen the Mohammedan fled and the Christian told\\nhim that now he had his greeting back.\\nIn Asiatic Russia near the dividing line between\\nRussia, Turkey, and Persia where the Mohammedans\\nare powerless, once an Armenian Christian was\\ndriving a herd of swine for a long distance. In the\\nevening he reached a village half of whose inhabi-\\ntants were Christians and the other half Moham-", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0184.jp2"}, "185": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 181\\nmedans consequently there was a Christian church\\nand a Mohammedan mosque, or temple. He put his\\ndrove of hogs into the ruins of an old uninhabited\\nhouse for the night. After the people of the village\\nhad all gone to bed and every thing was quiet the\\nhogs began to feel dissatisfied with their lodging\\nplace, in regular hog style, and began wandering\\nabout the streets of the village hunting for better\\nquarters when accidentally they came to the Mo-\\nhammedan temple and finding the door open they\\nwent in and made themselves quite at home there\\nfor the remainder of the night. Early the next\\nmorning a Mohammedan priest came to the temple\\nto worship and was shocked to find it full of hogs.\\nHe smote his head and cried aloud and the people\\ngathered around him and drove the hogs out of the\\ntemple. The Mohammedans, however, would never\\nuse the temple any more but razed it to the ground\\nand built a new one in its stead.\\nThere is nothing so abominable to Mohammedans\\nas hogs because it is said that once Mohammed was\\nsleeping out doors and one of these filthy animals\\ncame around him. Turning over he got the filth it\\nleft on his clothing. When he awoke he found his\\nclothes all dirty and vile, and for this he cursed the\\nhog in general. Since then the hog has become to\\nall Mohammedans the most hateful of animals and\\nas a consequence there are no hogs in Persia. The\\nChristians being so few in number cannot keep them.\\nWhenever it is talked of the Christian natives of\\nEurope coming and building railroads in Persia, the\\nMohammedan priests oppose it most bitterly saying", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0185.jp2"}, "186": {"fulltext": "182\\nABOUT PERSIA AND ITS PEOPLE.\\nthat if the European infidels come they will bring\\nwith them their terrible hogs and defile us and our\\nreligion.\\nGROUP OF MOHAMMEDAN PRIESTS.\\nThe Mohammedans who live under the Russian\\ngovernment gather in their temples crying and pray-\\ning that Allah may deliver them from the infidel\\nRussian rule. There are many among them, how-", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0186.jp2"}, "187": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 183\\never, that really like the Kussian government.\\nOnce a number of wild hogs came down from the\\nmountains to a little mountain and half of the people\\nof my village went after them and finally succeeded\\nin killing one. When it was brought to the village\\neverybody was out to see what kind of an animal it\\nwas but the people thronged the streets so that all\\ncould not see. Then a man took it and went upon\\na house top and held it down in the street so that\\neverybody could see it. That was the first time E\\never saw a hog. Many of the people got about an\\nounce each of its fat for medicine. The Christians\\nthere use lard for the cure of rheumatism. They\\nrub it well into the affected part and^then lie in the\\nsunshine.\\nSometimes when the Mohammedans get angry\\nwith any one who has been in Europe they say, 4 Get\\naway, you dirty thing, you have gone to Europe and\\neaten pork. According to their law a Moham-\\nmedan must be punished very severely if he should\\neat pork and they would call him an infidel Chris-\\ntian, but if he should rob or kill a Christian he is all\\nright, there is no sin in that. And if he should take\\na Christian woman by force and dishonor her, that\\nis no sin. Once a Mohammedan Kurd saw a Nes-\\ntorian Christian asleep in the hot sun and made a\\nshadow fall upon him saying, Mohammed has so\\ncommanded. Let him lie still and rest because the\\nrest will make him the stronger to work for the Mo-\\nhammedans.\\nDuring the massacre of the Armenians in Turkey\\nthe Persian Mohammedans saw that the Christian", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0187.jp2"}, "188": {"fulltext": "184 ABOUT PERSIA AND ITS PEOPLE.\\nnations of the world took no steps to punish Turkey\\nfor her atrocity, so they said, The Turks killed so/\\nmany thousands of Christians yet the European in-\\nfidels did nothing to the Turks. If we should kill,\\nthese Armenian and Nestorian dogs what woul^L\\nthey do to us? They held many meetings in their\\nmosque to discuss the question of exterminating the\\nChristians in their land, too, but after all decided not\\nto because as they said, These Christians are our\\nsheep. Whenever a Christian dreams of being bit-\\nten by a dog he interpets it to mean that in the morn-\\ning a Mohammedan will give him trouble. Moham\\nmedans ask Christians questions thus trying to en-\\ntangle them and get them into trouble. When a\\nChristian on his way meets a Mohammedan whom\\nhe knows to be a bad man and in consequence does\\nnot salute him, then the Mohammedan if he wishes\\nto annoy him will say, Why did you not greet me?\\nWith this for a pretext the Mohammedan will hold\\nhim guilty and give him some blows. Sometimes\\nthey go so far as to say that if a Christian riding on\\nhorseback should meet a Mohammedan he should\\ndismount and salute the Mohammedan and after the\\nlatter has passed by the Christian may be allowed to\\nride on his way again. This of course is only claim-\\ned but they cannot enforce such an absurd thing.\\nIt is claimed upon the basis that the Mohammedans\\nare such vastly superior beings because they are-\\nAllah s own people while the Christians belonging\\nto such an inferior order of beings should pay them\\nhomage.\\nWhen traveling it may often happen that Chris-", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0188.jp2"}, "189": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 185\\nitans and Mohammedans may meet at the same\\nbrook or spring of water to eat their dinner In\\nsuch a case the Christians must always sit below\\nand the Mohammedans at a safe distance up the\\nstream so that the Christians may not defile the\\nwater for them.\\nSOME MOHAMMEDAN SUPERSTITIONS.\\nWhen a man is very sick they bathe him in order\\nto make the angels pass by him.\\nWhen a number of persons are sitting together if\\none should start to walk around them they will say\\nDo not walk around us for if you do our calamities\\nwill fall upon you.\\nYou must not eat bread with girls for if you do\\nno beard will ever grow on your face.\\nIf you lick dishes your sweet-heart will be beau-\\ntiful.\\nWhen a child is born they throw a man s trousers\\nnpon him so that the deyils may not take him away\\nWhen children haye whooping-cough they say,\\ntrive them donkey s milk to drink.\\nThey never leave children alone for if they do\\ndevils will nurse them.\\nTake a dead snake by the tail and throw it be-\\nhind you. If it falls upon its back then either your\\nmother or your wife will give birth to a girl, or to a\\nboy if it falls with its back up.\\nIf you pass over an instrument of any kind it will\\nbecome heavy and not work well.\\nIf you whistle during the night devils will come\\nand choke you.\\nDo not taste food while you are cooking it for if", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0189.jp2"}, "190": {"fulltext": "186 ABOUT PERSIA AXD ITS PEOPLE.\\nyou do it will not taste good afterwards.\\nDuring the night when you get up to drink water\\nput your hand upon your head because devils will\\nbutt you.\\nTake a little flat stone and write upon it the\\nnames of yourself and your mother, your sweetheart\\nand her mother, and cast it into the fire. As it grows\\nhot so will your love and your sweetheart s grow hot\\ntoward each other.\\nMohammedan shoe-makers never make an odd\\nshoe because if they did their wives would die.\\nIf ladies are sitting on either side of the road a\\nMohammedan man will never pass between them\\nfor he would fall into a ditch if he did.\\nIf you wish to keep a cat so that it will never\\nleave you take a little stick and measure its tail then\\nplace the stick in the air duct of the oven and the cat\\nwill never leave your premises.\\nWhen you have a blister on your tongue rub your\\nhand upon the head of a first born child. That will\\ncure the blister.\\nBind a horn upon the handle of your churn and\\nyou will get much butter.\\nIn the early spring when people see for the first\\ntime a stork coming from Arabia to Persia they look\\ndown. If they find a white hair it means that they\\nwill not die until they have reached a good old age.\\nIf they find a black hair they will die young.\\nThey say when dogs howl it is because they see\\nangels.\\nIf a man should eat the loaf of bread that is baked\\nfirst his wife will die.", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0190.jp2"}, "191": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 187\\nThey say it is a sin to blow out a lamp.\\nThey out the tails of their dogs to make their\\nnecks grow thick\\nSAYINGS AND SUPERSTITIONS OF THE ASSYRIAN OR NES-\\nTORIAN CHRISTIANS.\\nYou must not drink water on Sunday evening be-\\nfore the lamp is lighted because then no one would\\ngive water to your dead friends.\\nIf you rub dust from a church upon a wart it will\\ndisappear.\\nOn Sunday evenings Christians light the lamps\\nin their houses very early because they think it is a\\nsin if the corners of their houses become dark on Sun-\\nday.\\nEvery time the Nestorian Christians light a lamp\\nin their houses they say, Glory be to God and\\nChrist!\\nTo make a man stop hiccoughing they say to him,\\nYou have stolen church tapers.\\nWhen they see a cat washing her face they say\\nthat guests are coming to them.\\nWhen guests have eaten they thank their host by\\nsaying, May God increase your riches. May God\\nbless your table and may his blessings be in it. May\\nit be as the table of Abraham, Isaac, and Jacob.\\nMay it increase and not decrease.\\nWhen any one receives anything or eats a meal\\nand does not return thanks for it, they call him a\\nKurd or a Mohammedan.\\nThey say, First cook your words in jour heart,\\nthen speak them.\\nWhen anyone is cracking nuts and finds one with", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0191.jp2"}, "192": {"fulltext": "188 ABOUT PERSIA AND ITS PEOPLE.\\ntwo kernels they say, Your mother or your wife will\\nhave twins.\\nWhen two Nestorian Christians have been angry\\nwith each other and their friends have urged them\\nto become reconciled and they agree to it and shake\\nhands their reconciliation is not considered genuine^\\nbut if they kiss each other it is thought to be genuine.\\nIf a disagreement should arise between two\\nbrothers when they are going to separate and divide\\ntheir property, then to bring about peace between\\nthem they will tell them the following story: Once\\nthere were two brothers who were going to separate\\nand divide their property. One of them was mar-\\nried, the other single. In their threshing floor they\\nhad a quantity of wheat which they had divided\\nequally between them. Afterwards the married\\nbrother thought to himself, now my brother is just\\ngoing to start a new house so he will need more than\\nI. Then at night he went and took a quantity of\\nwheat from his own share and put it upon his broth-\\ner s. The single brother thought, My brother is mar-\\nried and has a family to support and so he needs\\nmore wheat than I do. So in the darkness of the\\nnight he went to the threshing floor and took a\\nquantity of wheat from his own part and put it upon\\nhis brother s share. God who saw the sincerity of\\ntheir love for each other was much pleased and in-\\ncreased the property of both the brothers.\\nWhen they are dealing with a greedy person\\nthey will say, Do not be like the adz and always\\ncut toward yourself. Sometimes be like scissors\\nand cut on both sides.", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0192.jp2"}, "193": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 180\\nWhen they dream that one of their teeth is pull-\\ned they believe that one of their relatives will die.\\nWhen they dream of seeing a bier it is considered\\na good omen.\\nWhen they dream of eating meat they believe\\nthat some one has been back-biting them.\\nWhen they dream of winding yarn they say that\\nsome of their relatives in a foreign country are com-\\ning home.\\nTo dream of eating raisins signifies whisperings.\\nSeeing bees in a dream indicates riches.\\nTo dream that one is carrying a load of hay also\\nindicates riches.\\nTo dream of eating grapes presages sorrow and\\nthe flowing of tears.\\nTo dream of buffaloes fighting means that angels\\nwill come for the soul of some member of the family.\\n(The noise of the crowds when buffaloes fight is\\ndreadful as bad as the sound of the fire alarms in\\nthis country.)\\nTo see a child in ones dreams fortells good tid-\\n*v\\nmgs.\\nWhen they dream of being bitten by a dog it\\nmeans that the Mohammedans will give them\\ntrouble.\\nPRAYER AMONG THE MOHAMMEDANS.\\nPrayer is the pillar of the Mohammedan religion\\nand the power by which the gates of paradise are to\\nbe thrown open to the faithful. They must pray\\nfive times each day according to the precepts laid\\ndown in the Koran, nor must they ever allow any-\\nthing to distract their thoughts to such an extent", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0193.jp2"}, "194": {"fulltext": "190 ABOUT PERSIA AND ITS PEOPLE.\\nthat they forget their prayers at the set time.\\nI once heard a Persian dervish who was in com-\\npany with an Arabian dervish, say that if from any\\ncanse the Arabian dervish should allow the set time\\nfor his prayers to pass by without praying he would\\ncry like a child. This he does of course to show\\nwhat a good Mohammedan he is. There is probably\\nno other religion at present that has so much hy-\\npocrisy and external show mixed in with it as the\\nMohammedan religion. If the Jews have lost any of\\ntheir laws for purification the Mohammedans have\\nsurely found them. Many of their forms for purl\\nfication and ablution are somewhat similar to those\\nof the Jews because Mohammed in many respects\\nimitated the teachings of Moses. He said to his fol-\\nlowers, O true believers, no matter where you are\\nwhen you prepare yourselves to pray wash your\\nfaces and your hands up to your elbows and rub\\nyour heads and your feet up to the ankles; then turn\\nyour faces toward the holy temple of Kaaba at\\nMecca. Mohammedans always remember this and\\nat whatever place they are, they find out immediate-\\nly in what direction Mecca is located and then turn\\ntheir faces toward it when they pray. Mohammed\\nno doubt got this idea from the Old Testament with\\nwhich he was quite well acquainted. Every one who\\nreads this will doubtless recall how during the long\\ncaptivity of Judah, Daniel had the windows of his\\nchamber looking toward Jerusalem opened and al-\\nways when he prayed turned his face toward the holy\\ntemple.\\nMohammedans do not use bells upon their tern-", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0194.jp2"}, "195": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 191\\npies but at the regular hours for prayer their priest\\ngoes up upon the roof of their mosque and putting\\nhis right fore-finger into his right ear he cries with\\na very loud and dreadful voice saying, God is\\ngreat! God is great! Come to prayer! Come to\\nthe house of refuge! This crier is called the Muez-\\nzin. When Mohammedans hear this they put their\\nhands upon their faces and say, Glory be to God!\\nThose that are near the mosque go there to worship.\\nUsually there is a fountain of water in their temple\\ncourt. Every one stops there, turns back the wide\\nsleeves of his coat to the elbows and putting his\\nright hand into the water repeats the name of\\nAllah. Then he washes his hands and arms up\\nto the elbows, his face and the insides of his ears and\\nthen his feet. It is customary for every one to take\\noff his shoes at the door and enter the mosque bare-\\nfooted. Almost every worshipper has a seal of\\nMecca which is about the size of a half dollar and is\\nmade of clay. This inscription is found on it, There\\nis no god but God. The worshipper turns his face\\ntoward Mecca, places his seal on the floor in front of\\nhim, stands erect opens his hands and raises them\\nto his head. After uttering a few words he kneels\\ndown and presses his brow for a few moments upon\\nhis seal, at the same time uttering some short pe-\\ntition. Then he kisses his seal and stands erect.\\nAfterwards he puts his fore-fingers into his ears, then\\nbends forward putting his hands upon his knees and\\nagain he stands erect. He then makes some other\\ngestures repeating at each gesture some short peti-\\ntion or sentence of praise. It should also be stated", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0195.jp2"}, "196": {"fulltext": "192 ABOUT PERSIA AND ITS PEOPLE.\\nhere that they use rosaries in their devotions.\\nIn the midst of their prayers they often stop for a\\nfew minutes to speak a few words to those standing-\\nnearest them. For instance, if the worshipper hap-\\npens to be fond of smoking he may make some re-\\nmarks about tobacco or smoking to his friend near\\nby and then continues his prayers right where he left\\noff.\\nThey perform these gestures or genuflections in\\na very skillful manner partly because they repeat\\nthem so often that they become natural to them and\\npartly because there are always so many spectators\\nand they wish to be seen of men and therefore pay\\nmore attention as to how they appear to men than\\nas to how they appear to Allah whom they claim\\nto be worshipping. This is especially true when there\\nare Christians among their spectators. For example,\\nthere was a Mohammedan dyer who lived in my na-\\ntive Christian village. During the summer all the\\nvillage people slept upon their house tops. Then\\nthis Mohammedan would go upon the top of his\\nhouse and pray so that the whole village might hear\\nhim. Part of his prayer he used to sing, part he\\nused to chant, and a part he repeated in a low tone.\\nAfter a few months he borrowed money from some\\nof the village and then he disappeared. Thus one\\ncannot help seeing that their prayers are merely for\\noutward show and do not come from the heart in\\nsecret to the Father who seeth in secret as do those\\nof true Christians.\\nA murderer or a thief will stand in the city square\\nand pray in order to make people believe him as in-", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0196.jp2"}, "197": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 193\\nnocent as an angel, but those that know him will be\\nall the more afraid of him because they believe that\\nhe is only on the look out for a chance to steal.\\nWhen such a one is praying it makes no difference\\nwhat is going on around him. It will not in the\\nleast interrupt him. Their customs require him to\\nappear to be devout and he is afraid that it may show\\nhis own consciousness of his guilt if he should in any\\nway appear to be conscious of his surroundings.\\nVery often they pray out of fear of each other to\\ndivert suspicion.\\nMOHAMMEDAN FUNERALS.\\nWhen a Mohammedan dies his whole family\\nmourns for him. The women wear black and darken\\ntheir eyes, while the men leave their breasts uncov-\\nered. If the dead man was prominent and wealthy\\nhis servants will be sent around to bring some ladies\\nwho can recite poetry and sing songs of lamentation.\\nAll the relatives and friends and even many out-\\nsiders will be present. The ladies will sit around\\nthe corpse and sing songs of lamentation appropri-\\nate to the circumstance of the deceased man. They\\nsing by turns using such sorrowful tunes as to make\\nevery one shed tears. This occasion of lamentation\\nwill continue at least one hour. The corpse will\\nthen be taken to a temple or mosque and the lamen-\\ntations continued in the presence of all the relatives,\\nfriends and acquaintances of the dead.\\nThe lamentations are somtimes accompanied by\\nmusic. When this starts up with their awful funeral\\ntunes their sorrw is beyond measure. The body is\\nwashed and ornamented by painting the eyes and", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0197.jp2"}, "198": {"fulltext": "194 ABOUT PERSIA AND ITS PEOPLE.\\neyebrows black, the feet and hands red. It is then\\nplaced in a coffin. I once asked a Mohammedan why\\nthey thus ornament the bodies of their dead. He\\nreplied, In order that the deceased may appear\\nbeautiful and clean before God.\\nThey place the coffin on a ladder and four men\\ncarry it .upon their shoulders- the people following\\nand the priest leading the procession by reading,\\nsinging, chanting, and reciting poetry descriptive of\\nthe final judgment. The corpse is then placed in\\na brick vault. After the burial they give to\\neach one present a piece of bread and sometimes a\\nhandful of raisins also. Then every one returns to\\nhis own home except the priest who remains by the\\nvault until all are gone so that no one may see or\\nhear him and then he speaks to the dead man calling\\nhim by his mother s and not by his father s name,,\\nbecause they do not know if he was his father s son\\nbut they are absolutely sure that he was his mother s\\nson. Some say that the priest tells him that he must\\ngive a good account of himself at the last judgment.\\nSome of the native Christians, however, claim that\\nwhen the priest stands alone there with the dead\\nhe tells him that we have denied Christ in this world,\\nbut you must not deny him in the world to come for\\nhe is the Lord and Saviour.\\nIf the deceased man was not able during his life\\nto make a pilgrimage to any holy place, then before\\nhis death he will bequeath a certain sum of money\\nthat is to be used by his sons or other near relatives\\nfor the carrying of his body to the city of Karbella.\\nShould his relatives not want to go themselves, they", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0198.jp2"}, "199": {"fulltext": "ABOUT PEKSIA AND ITS PEOPLE. 195\\nwill make a contract with some one who is going on\\na pilgrimage to carry his bones with them for the\\nbequeathed amount so that they may rest in the holy\\ncity of Karbella.\\nThen they dig up the body and separate the flesh\\nfrom the bones, dry the latter and pack them in a\\nbox and carry them or have the man who has con-\\ntracted for it carry them to Karbella. I have often\\nheard of Mohammedans saying that the carrying of\\na man s bones for such a long distance on horseback\\nis a very tiresome job for the journey to Karbella\\nand return requires five months. So it is said that\\nvery often those who carry skeletons take them a\\nlittle distance and then either cast them into a river\\nor else dig a hole and bury them there. Upon their\\nreturn they say, Yes, we have carried them to the\\nholy city Karbella.\\nSometimes when a man whose father and grand-\\nfather were poor accumulates riches he makes a vow\\nto send the bones of his father and his grandfather\\nto Karbella, even though they may have been dead\\nthirty or forty years. He will at the same time make\\nthe pilgrimage himself to the holy places.\\nI have asked about the object of these disgusting\\nceremonies and have been told by some that it was\\nnothing only the moving of the bones from one grave\\ninto another. Others say that it is an honor to the\\ndeceased man to have his bones rest in the same place\\nas those of the great prophets, Hassen and Hussein,\\nthe grandsons of Mohammed in the holy city of Kar-\\nbella.\\nThere is said to be a hole there in which all the", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0199.jp2"}, "200": {"fulltext": "196 ABOUT PERSIA AND ITS PEOPLE.\\nskeletons are placed and that afterwards camels\\ncome and take them away.\\nSuch is the condition of all those that follow a\\nfalse religion. It curses its people and burdens them\\nwith rites that are unsatisfactory to the human soul.\\nIt places the conscience in a state of perplexity so\\nthat it can never find that peace and satisfaction for\\nwhich the human soul yearns.\\nMany Mohammedans acknowledge that the\\nChristians are happier and more hopeful than they.\\nSo it is that a Mohammedan with all of his alms,\\npilgrimages and prayers five times a day fails to find\\npeace. But when he is converted to Christianity\\nand believes in the only true son of God then he\\nfinds the peace that he has been seeking in so many\\nwrong ways, then is he satisfied.\\nAll the purifications, offerings and sacrifices of\\nthe Jew under his theocratic government only serv-\\ned to point him to his everlasting hope, the sacrifice\\nof the innocent lamb of God which by their prophetic\\nvision his prophets saw, and rejoiced to see.\\nAll of the three hundred gods of the Hindo can-\\nnot satisfy the longings of his soul even though he\\nsacrifice his children to them. But when he is con-\\nverted and becomes a follower of the Lord Jesus,\\nthen is he satisfied and then does his mind begin to\\ndevelop and his views become broadened for, The\\nfear of the Lord is the beginning of wisdom and the\\nknowledge of the holy is understanding.\\nIn this way all the religions of the world have\\nbeen tested. All ungodly infidels have been heard,\\nand one after another has fallen and perished. All", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0200.jp2"}, "201": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 197\\nhave been weighed in the balance and found want-\\ning. So shall the false religions of the present day\\nperish in the years to come. It is only the structure\\nof our religion with Christ as the corner stone that\\nhas been able to stand against all the assaults of\\nher enemies from within and without and shall con-\\ntinue to stand until time shall be no more. Many\\nwho are now the enemies of Christ s church shall\\ncome to take refuge under the shadow of her wings;\\nshe shall go on from victory to victory until she\\novercomes at last because her king is the King of\\nKings who is victorious and whose subjects when\\nthey awake in his likeness shall be satisfied.\\nTHE KING AND HIS COUET.\\nIn order to better understand the present royal\\nfamily of Persia we will briefly give a few facts from\\nthe life of the Shah, Nasr-ed-Din, the father of the\\npresent shah, or king of Persia. Shah Nasr-ed-Din\\nthe fourth king of the Kadjar dynasty was the son\\nof Shah Mohammed and the great-grandson of Fat-\\ntaly Shah, the founder of the dynasty. Fattaly Shah\\nwas a man of fine physique and very proud of his\\nbroad shoulders and his long black beard reaching\\nto his waist. To him Teheran is indebted for many\\nof her fine buildings and the many bas-reliefs of\\nhim, sculptured on rocks all around the city,\\nand the portraits of him found in every\\none of his palaces. In his youth he had been\\na very wise and intelligent king, but being\\nunsuccessful in his wars with Russia he spent most", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0201.jp2"}, "202": {"fulltext": "198\\nABOUT PERSIA AND ITS PEOPLE.\\nof the remainder of his life in his harems with his\\nseven hundred wives and six hundred children. Of\\ncourse the finances of Persia could not permit the\\nsupporting of such a numerous royal family in royal\\nstyle and so it happened that many of the blood\\nroyal are now as poor as the poorest of the shah s\\nsubjects. It is said that Fattaly s descendants now\\nSHAH NASR-ED-DIN-\\nnumber over five thousand persons. Although the\\nfather of such a numerous progeny Fattaly Shah was\\nsucceeded upon the throne by his grandson, Shah", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0202.jp2"}, "203": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 199\\nMohammed whose father, Fattaly s eldest son, had\\ndied before the old monarch. Shah Mohammed was\\na very weak and indolent ruler but his son Shah\\nNasr-ed-Din, who ascended the throne in the year\\n1848 at the age of eighteen, holds an honorable place\\namong the rulers of the world. He visited the Euro-\\npean courts at three different times. The two most\\nimportant improvements introduced by him into his\\ncountry were the construction of telegraph lines in\\nthe years 1869-1876, and the establishment of a pos-\\ntal service in 1877. The last important service he\\nrendered his country was the founding of a univer-\\nsity called Darinal-funum, or place of science, at the\\ncapital city, Teheran. Most of the teachers em-\\nployed in this institution are either Frenchmen or\\nEnglishmen. By these means Nasr-ed-Din made\\ncommunication between himself and his people\\neasier and brought himself in touch with the Euro-\\npean nations in spite of the prejudices of his Mo-\\nhammedan priests who hate and oppose everything\\nthat tends to bring Persia in contact with the na-\\ntions of Europe.\\nThe government of Persia is an absolute mon-\\narchy, and since its establishment two hundred and\\nhfty-five kings have reigned over its people.\\nNasr-ed-Din was not only an absolute monarch\\nin civil affairs, but in matters of religion as well,\\nbeing exempt from all the laws and requirements\\nof the Mohammedan religion. He could also marrv\\nas many wives as he pleased and divorce them at\\npleasure. He had forty wives but only four of them\\nwere legal. Besides these forty wives that were", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0203.jp2"}, "204": {"fulltext": "200 ABOUT PERSIA AND ITS PEOPLE.\\nkept in the harem every now and then some influen-\\ntial man who had a beautiful daughter would send\\nher as a present to the king. The king would many\\nher for a short time and then divorce her. After\\nthat she could marry some one else. A man would\\noften present his daughter to the king in order to\\ngain influence and reputation. Such were always\\npresented on Friday. It used to happen sometimes\\nthat several maidens were sent at the same time in\\nthis way. Then they would be brought to a certain\\nplace and the king riding upon horseback would\\ncome into the midst of the group. Then each one\\nwould present herself eager to become the king s\\nwife no matter for how long or how short a time.\\nIn this way he would have a chance to see them all\\nand if there was any one among them that pleased\\nhis fancy he would put his handkerchief upon her\\nhead and then leave them. Afterwards his eunuchs\\nwould take her to his harem.\\nUpon his return from his last trip to Europe at\\nthe city of Tifles the capital of Georgia situated on\\nthe river Kur in the Caucasian mountains and now\\nbelonging to Russia, two young maidens of celebrat\\ned beauty and belonging to the Caucasian race were\\npresented to him. He accepted both of them, had\\nthem brought to Persia and added to his bevy of\\nbeauties in the harem. All these women of the har-\\nem were most voluptuously kept, elegantly dressed,\\nbountifully fed, but governed by the strictest dis-\\ncipline. No man could appear in the harem except\\nthe family officers and the eunuchs who have always\\nbeen especially empowered to guard the harem and", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0204.jp2"}, "205": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE.\\n201\\npreserve peace among the women, for naturally\\nenough among such a large family of women brought\\nfrom so many different families and with little to oc-\\ncupy them, disputes and quarrels often arise.\\nWhen ever the king would go on a journey or go\\nout into the fields for sport he would take alonj? w T ith\\nZELLE SULTAN.\\nhim as many of his wives as he wished while some of\\nthe eunuchs always accompanied them as a guard.\\nSince Nasr-ed-Din had so many wives one might", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0205.jp2"}, "206": {"fulltext": "-7\\n02\\nABOUT PERSIA AND ITS PEOPLE.\\nsuppose that he must have had many children also,\\nbut such was not the case. He had only four sons.\\nThe eldest son, Zelle Sultan, is much like his father\\nand is a very intelligent prince. Muzafer-ed-Din,\\nthe present shah, is three years younger than his\\nbrother, Zelle Sultan, but succeeded his father never-\\ntheless because in Persia only a son whose mother is\\na legal wife of the shah can ascend the throne.\\nlegal wife\\nZelle Sultan s mother not being a\\nof Nasr-ed-Din disqualified him for heirship\\nto the throne. He is now governor of one of the\\nKNANISHU MORATKHAN S SCHOOL.\\nprovinces. The two other sons of Shah Nasr-ed-Din\\nhold high offices in the kingdom of Persia.\\nNasr-ed-Din was a friend of the poor and oppress-\\ned. He was especially favorable toward the Nes-", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0206.jp2"}, "207": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE.\\n203\\n-torian Christians as being his most faithful, indus-\\ntrious and useful subjects. He used to call them\\nhis beloved people of the Nazarene. Christians in\\nPersia are always called by the Mohammedans the\\nfollowers of the Nazarene because Mohammed him-\\nself so called them.\\nMy father, Knanishu Moratkhan, a native Nes-\\nKNANISHU MORATKHAN S SCHOOL.\\ntorian Christian, has been engaged for the last\\ntwenty-five years in educational work among our\\nown people, the Nestorian Christians living around\\nlake Oroomiah. He has established and maintains\\nthree schools there. Having visited this country in\\nthe year 1888, his face in the three accompanying il-\\nlustrations may be familiar to some of my readers.\\nThe Shah Nasr-ed-Din in recognition of the value", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0207.jp2"}, "208": {"fulltext": "204\\nABOUT PERSIA AND ITS PEOPLE.\\nof his services as an educator conferred upon him\\nin the year 1892 the degree of Milet Basshi/ Head\\nof the Nation. This title however, does not mean\\nas much there as the English translation of it would\\nindicate.\\nKNANISHU MORATKHAN S SCHOOL.\\nAll this kind feeling on the part of the shah, how-\\never, only increased the animosity of his Mohamme-\\ndan priests toward the Nestorians. The priest-hood\\nis very powerful in Persia. The priests, the khans\\nor lords, the governor and the Mohammedan people\\nit is who inflict so much cruelty upon the Nestorian\\nand Armenian Christians in Persia and most of it\\nnever reaches the ears of the shah.\\nThe kings of Persia have always been very care-\\nful to observe the forms of their religion. They say\\ntheir prayers at the appointed hours. Since it is the", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0208.jp2"}, "209": {"fulltext": "ABOUT PEKSIA AND ITS PEOPLE. 205\\ncustom of the Mohammedans to do this in public any\\nneglect of it would excite notice and nothing would\\ntend more to weaken a king s authority than a belief\\namong his subjects that he was irreligious.\\nThe Shah Nasr-de-Din was a very enlightened and\\nreligious man. He especially favored missionaries,\\nnever being prejudiced against them as the cruel Sul-\\ntan of Turkey, because he was wise enough to know\\nthat they had come to do good and not evil.\\nThe present shah is equally kindly disposed to-\\nward missionaries.\\nThe following denominations and nationalities\\nare engaged in doing missionary work in Persia:\\nFirst in importance and influence is the Presbyterian\\nmission supported by that denomination in this coun\\ntry. The Roman Catholics are also doing some mis-\\nsionary work there. There is an English mission\\nsupported by the state church of England; a Swedish\\nmission sent out by the Mission Friends of Sweden;\\nand a German mission under the auspices of the Luth-\\neran church of Germany. Lately the Greek Catholic\\nchurch of Russia has established a mission there\\nalso, and considerable trouble has resulted between\\nit and the other missions alreadv established.\\nIt may also be interesting to state that while all\\nthe above mentioned missionaries are working\\namong the native Christians it is the native Chris-\\ntians themselves who are doing missionary work\\namong the Mohammedans, but the process is very\\nslow.\\nOn the first of May 1896, the Shah Nasr-ed-Din,\\nhaving just gone through with the forms of religious", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0209.jp2"}, "210": {"fulltext": "206 ABOUT PERSIA AND ITS PEOPLE.\\nworship in a Mohammedan shrine, was coming out of\\nthe door when he was shot by the hand of an assassin\\nand killed instantly. His murderer was one of his\\n.subjects. Mirza Kiza of Kerman, who belonged to the\\npeculiar sect of Babesim that is found in Persia and\\nthat differs from the Mohammedan religion.\\nTHE PRESENT SHAH.\\nThe present shah, Muzafer-ed-Din is especially\\nknown from his early youth to be a most zealously\\nSHAH MUZAFER-ED-DIN.\\nreligious man. All the princes of Persia learn very\\nearly all the forms of their Mohammedan religion.", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0210.jp2"}, "211": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 207\\nAt the age of three or four years they can repeat a\\nfew short prayers and are perfect in their genuflec-\\ntions and manner of holding their hands when pray-\\ning. They are also most carefully instructed in all the\\nforms of etiquette that a prince should know. They\\nare taught how to make their obeisance to a superior\\nand how to behave to a person of equal rank or an\\ninferior. Also how they are to stand in the presence\\nof their father, the king, how to be seated if desired\\nand how to retire. All these forms are of great con-\\nsequence at a court where everything is regulated\\nby ceremony, and it is not unusual to see a child five\\nyears old as mature in his manners and as grave in\\nhis deportment in a public assembly- as the oldest\\nperson present. When a young prince is between\\nthe ages of seven and eight years he begins to learn\\nthe Persian and Arabic languages. He learns to\\nread the Koran in the latter language. After this\\nhe is instructed in the essential tenets of his religion.\\nHe is early imbued with the importance of those doc-\\ntrines which distinguish the faith of the Shiite sect\\nof Mohammedans to which the Persians belong from\\nthe Sunnite sect to which the Turks belong. He is\\ntaught to regard the Sunnite faith with abhorence.\\nWhen he is considered well grounded in religion Per-\\nsian books are put into his hands. The works of\\nSadi are expected at once to give him a taste for\\nfables and poetry and to inspire him with a desire\\nfor a worthy fame. He is also given a superficial\\ncourse in grammar, logic, sacred law, and philosophy.\\nHis progress in these higher branches of a Persian\\neducation depends largely upon his own disposition", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0211.jp2"}, "212": {"fulltext": "208 ABOUT PERSIA AND ITS PEOPLE.\\nor bent of mind and his ability to learn. Usually\\nbe does not accomplish more than to read and write\\nwith ease and fluency. But superiority in his at-\\ntainments as a scholar always adds greatly to his\\nreputation and influence. Thus the present shah\\nMuzafer-ed-Din is well versed in all the branches of\\nreligion and science belonging to Persia. He can\\nalso read and speak the French language and in that\\nway has become well acquainted with western ideas\\nand the subjects taught in western schools. At\\npresent Shah Muzafer-ed-Din is using his utmost\\npower for making improvements in his country, such\\nas the building of railroads, opening of mines, build-\\ning of asylums and schools, for freedom of the press\\nand the introduction of a new code of laws to bring\\nabout a civilization in Persia something like that of\\nEurope which shall tolerate all kinds of religion.\\nSuch are his ambitions as a ruler. He has absolute\\npower to appoint and remove his own ministers of\\nstate at pleasure. He has a number of wives and\\nthey are kept in a beautiful palace, at the Capital\\nCity, Teheran, which is guarded day and night by\\nsentinels. He is very fond of out-door sports and is\\nknown as a good marksman. Almost everv dav he\\ngoes out escorted by a number of horsemen followed\\nby the bearers of gold and silver clubs who shout,\\nBerum! Berum! Get out! Get out! Then every\\none that is in the street will stand on either side of\\nthe street and bow before him while he passes by.\\nHis executioners attend him, always dressed in\\nred uniforms and carrying with them their instru\\nments of torture and death. It is not an unusual", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0212.jp2"}, "213": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 209\\nthing for petitioners to come with petitions to pre-\\nsent on such occasions. In such cases the petitioner\\nsimply stands there holding his written petition on\\nhis head. In this way it will be noticed and some\\none of the king s rear guard will take it and give it\\nto the king afterwards. He will read it at his lei-\\nsure. In such splendor the king of Persia always\\nappears before his subjects and it makes a great im-\\npression on them.\\nTHE COURT OF PERSIA.\\nIn no court is there more rigid attention paid to\\nceremony. The looks, words and even the move-\\nments of the body are all regulated by the strictest\\nforms. When the king is seated in public his sons,\\nministers, and courtiers stand erect with their hands\\ncrossed and in the exact place belonging to their\\nrank. They watch his looks and a glance is a com-\\nmand. If he speaks to them, you hear a voice reply\\nand see the lips move but not a motion or gesture\\nbetrays that there is animation in the person thus ad-\\ndressed. He often speaks of himself in the third\\nperson as The king is pleased. The king com-\\nmands. His ministers address him with high-\\nsounding titles giving expression to the popular sen-\\ntiments with regard to him. For instance he is call-\\ned, The object of the world s regard/ Kiblah i\\nalam, or Point of the Universe, King of kings, and\\nThe lord of the Universe.\\nThey are as particular in forms of speech as in\\nother ceremonies and superiority and inferiority of\\nrank in all their graduations are implied by the\\nterms used in the commonest conversation. Noth-", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0213.jp2"}, "214": {"fulltext": "210 ABOUT PEESIA AND ITS PEOPLE.\\ning can exceed the splendor of the Persian court on\\nextraordinary occasions. It presents a scene of the\\ngreatest magnificence regulated by the most exact\\norder. To no part of the government is so much at-\\ntention paid as to the strict maintanance of those\\nforms and ceremonies which are deemed essential to\\nthe power and glory of the monarch and the highest\\nofficers to whom this duty is allotted are armed with\\nthe fullest authority and are always attended by a\\nnumber of inferiors who carry their commands into\\nthe most prompt execution. 4\\nThe Persian Mohammedans have two festivals.\\nOne is called Ed-al-Fits, or the festival after absti-\\nnence, and commences the day after the fast of Ea-\\nmaza. The second is called Ed-al-koorban, or the\\nfeast of sacrifice which begins on the tenth of the\\nmonth of Zulkada and is instituted in commemor-\\nation of Abraham s offering up of Isaac. This tenth\\nday of Zulkada is also the day appointed for the\\nslaying of victims by the pilgrims at Mecca.\\nThere is also another great festival called New\\nEooz, or new day and is the feast of the vernal\\nequinox, 21st of March. This is the greatest festival\\nobserved by the Persians and was introduced by\\nJemshed, a Persian king who ruled many centuries\\nbefore the Christian era. It was he who introduced\\ninto Persia the reckoning of time by the solar year\\nand ordered the first day of it to be celebrated by a\\nsplendid festival which is to this day observed with\\nas much joy and festivity as Thanksgiving day or\\nChristmas in this country. On this day the bazaars\\nin the cities are decorated in Persian style and il-\\nMalcolm s History of Persia.", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0214.jp2"}, "215": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 211\\nluminated in a gay manner. The king marches out\\nof his capital attended by his ministers, nobles, and\\nas many of his army as can be assembled, remaining\\nout as long as he desires. Upon this day he confers\\nvestments of honor upon his nobles and officers and\\nreceives presents from them. The feast is kept for\\nan entire week with equal demonstrations of joy in\\nevery part of the kingdom. The first day, however,\\nis the most important. Upon that day all ranks ap-\\npear in their newest apparel. They send presents\\nof sweetmeats to each other and the poor are not\\nforgotten. In the streets of the cities and upon the\\ncountry roads crowds of people are seen, some going\\nto visit friends, others returning, carrying with them\\nbundles and packages of sweetmeats or presents.\\nIndeed this is the clay of joy and gladness through-\\nout the kingdom, a national holiday observed by all\\nof the shah s subjects. They think of it with a great\\ndeal of pride and look forward to it with the pleas-\\nantest anticipations.\\nThere are persons who bear the name of story-\\ntellers around whom are often seen crowds of people\\nin the public squares or other places which are suit-\\nable for their entertainments. Although Persians\\nare passionately fond of public exhibitions, still they\\nhave none that deserve the name of theatrical en-\\ntertainments; but though strangers to the regular\\ndrama their stories are often dramatic; and those\\nwhose occupation is to tell them sometimes display\\nso extraordinary a skill and such varied powers that\\nwe can hardly believe while we look on their altered\\ncountenances and listen to their changed tones, that", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0215.jp2"}, "216": {"fulltext": "212 ABOUT PERSIA AND ITS PEOPLE.\\nit is the same person, who at one moment tells a\\nplain narrative in his natural voice, then speaks in\\nthe hoarse and angry tone of offended authority, and\\nnext subdues the possions he has excited by the soft-\\nest sounds of feminine tenderness. The art of tell-\\ning stories is attended both with profit and reputa-\\ntion. Great numbers attempt it but few succeed.\\nIt requires considerable! talents and great study.\\nNone can arrive at eminence except men of cultivated\\ntaste and retentive memory. They must not only\\nbe acquainted with the best ancient and modern\\nstories but be able to vary them by introducing new\\nincidents which they have heard or invented. They\\nmust also recollect the finest passages of the most\\npopular poets to aid the impression of the narrative\\nby appropriate quotations. Kings of Persia used to\\nhave especially such a story teller whose office it i s\\nto amuse his majesty with those stories. His tales\\nare artfully made to suit the disposition and mo-\\nmentary humor of the monarch. Sometimes he re\\ncites a story of the former sovereign, or of the love\\nof some wandering prince, often the story is of coars\\ner materials and the king is entertained with low\\nand obscene adventures.\\nThe Persian kings have always attached great\\nimportance to having a good band of musicians for\\ntheir own enjoyment and the present shah is not an\\nexception to that rule. Indeed his band is claimed\\nby some to be the best in the world.\\nThe princes, nobles, ministers and public officers\\nof high rank imitate the king in many ways. All\\nthe respect they pay to him they exact from their in-\\nMalcolm s History of Persia.", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0216.jp2"}, "217": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 213\\nferiors. Each in his rank has a petty court of his\\nown with about the same forms and regulated in\\nabout the same manner and by officers bearing the\\nsame official names as those who attend the mon-\\narch. Every chief or officer of high station has his\\nharem, his secretaries, his officers of ceremonies, his\\nmaster of horse and sometimes even his poet and\\njester. In his house there is as strict attention to\\nexactness of conduct as in the palaces of his sover-\\neign. Sensible of the conditions by which they are\\nsurrounded these persons appear as desirous of ob-\\ntaining money and as eager to spend it lavishly for\\ntheir own pleasure as do those of the same rank in\\nother countries. Women, horses, rich armour and\\nelegant clothing are the principal objects of their\\ndesires. Their splendid apartments are furnished\\nwith rich Persian carpets and are generally so situ-\\nated as to be perfumed by flower gardens and re-\\nfreshed by fountains. One of their chief pleasures\\nis to sit in these elegant apartments and enjoy their\\ntea, coffee, and tobacco and feast their friends.\\nTheir meals are always abundant, even sumptuous.\\nNor does it mar this enjoyment in the least to know\\nthat they have all their wealth at the expense of\\ntheir poor oppressed people whom they lord it over.\\nMany officers in the kingdom take bribes and fines\\nfrom the poor in order to accumalate large fortunes\\nand then go to the capital city and give so much as\\na bribe to this prince and so much to that minister\\nin order to be introduced to the king. Then he\\ngives a large sum as a present to the king who in\\nturn confers upon him a title and in this way he be-", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0217.jp2"}, "218": {"fulltext": "214 ABOUT PERSIA AND ITS PEOPLE.\\ncomes a great man and adds to the power that he al-\\nready has for the oppression of his inferiors. Mer-\\nchants and trades-people who secure titles for their\\nchildren by means of the fortunes they have made\\nin trade are not by any means the only class who get\\ntitles without and deeds of heroism. There are\\nmany such in Persia whose sole title to greatness is\\nthe power to oppress and over-tax.\\nWhen there are three or four men standing the\\none on the other s shoulders the one on top has an\\neasy time of it, the one next a comparatively easy\\ntime and so on down the column but how about the\\none at the bottom? So it is in Persia the whole\\nweight of the government and all the splendor that\\nthose in the highest ranks enjoy falls upon the poor\\nlower classes who constitute the great majority of\\nthe people.\\nSOME INTERESTING FEATURES AND LE-\\nGENDS.\\nPersia, the land of the Lion and the Sun, the\\ncountry from which the ancestors of the European\\nnations emigrated, may very properly be called the\\ncradle of the white race, while that part of it lying\\nadjacent to Armenia together with Armenia may\\nwith equal propriety be called the cradle of the\\nwhole human family. In it the immediate descen-\\ndants of the three great ancestors of mankind, Shem,\\nHam, and Japheth lived. From it they emigrated\\nfirst to India, Europe and Africa and afterwards to\\nevery inhabitable part of the earth. None of the\\nHamitic people are found there now, but true types", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0218.jp2"}, "219": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 215\\nof the Shemites and Japhethites are still living\\nthere.\\nThis interesting historic country lies in the west-\\nern part of the continent of Asia, and is bordered\\non the north by Asiatic Russia and the Caspian sea;\\non the east by Afghanistan and Beloochistan; on\\nthe south by the Arabian sea and the Persian gulf;\\nand on the west by the Turkish Empire, with Mount\\nArarat rising up conspicuously to the northwest of it\\nIts territory extending nine hundred (900) miles\\nfrom east to west, and seven hundred (TOO) from\\nnorth to south, embraces an area of about six hun-\\ndred thousand (600,000) square miles.\\nIt is divided into twenty-four (24) states or prov-\\ninces.\\nThe greater part of it consists of dry, barren,\\nmountainous deserts and small plains.\\nAll of its lakes are salt, so salt that no fish can\\nlive in them.\\nThere are some few small plains, however, that\\nare very fertile and well watered. These produce\\ndifferent kinds of fruits, grains, and flowers in abun-\\ndance and it is upon these that the thriftiest classes\\nof the Persians live. Doubtless Sadi, the Persian\\npoet, was inspired by the great beauty and fertility\\nof these when he called Persia A Paradise.\\nMOUNT ARARAT,\\nThe word Ararat means highland. The noted\\nmountain known by this name stands as the divid-\\ning point between Russia on the north, Persia on the\\neast and Turkey on the west. It is situated on the\\nfertile plateau of northern Armenia with the Black", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0219.jp2"}, "220": {"fulltext": "216\\nABOUT PERSIA AND ITS PEOPLE.\\nsea on the northwest and the Caspian sea on the\\neast, each equally distant from it, and Iran or Per-\\nsia on the southeast, from which the European na-\\ntions derive their name of Aryan. The plateau\\non which it stands is surrounded on the south, by\\nthe Kurdistan mountains; on the east, close to the\\nCaspian sea, by the Elburz mountains, and the north\\nMOUNT ARARAT.\\n{From T. H. McAllister, Optician, N. Y.)\\nby the Caucasian mountains. It is, however,,\\nisolated from all surrounding mountains and\\nrises quite alone slightly north of the center of\\nthis plateau. It rears its venerable head in a majes-\\ntically beautiful manner high up into the clear blue\\nsky of Aremnia. The sight of it is an inspiration to\\nthe people who live around it and regard it with a\\ncertain amount of awe and reverence. After it rises\\nto a certain height it divides itself into two cones, the", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0220.jp2"}, "221": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 217\\nhigher one called Great Ararat, is about eighteen\\nthousand feet above the level of the sea; while the\\nlower one, called little Ararat, is about twelve thous-\\nand feet above the sea level. The top of Great Ara-\\nrat is covered with snow all the year round and the\\npeople living about it have for centuries been care-\\nfully watching it to see if all the snow on it should\\never melt for around its sides and base the weather\\nis quite warm during the summer. But it never has,\\nconsequently the snow of centuries gone by still\\nmakes its venerable head hoary. In 1840 a small\\nportion of the mountain was thrown down by an\\nearthquake, completely burying the entire village of\\nAukura which was situated at the foot of it on the\\neastern side.\\nIt is upon the Great Ararat that the people sup\\npose Noah s ark rested. My home as many of my\\nreaders may know is in Iran or Persia, about one\\nhundred and fifty miles south-east of Ararat. The\\nPersians, one of the oldest branches of the European\\nraces, who are still living at this first home or cradle,\\nso to speak, of the European nations call this moun-\\ntain Kuhi-Nuh which means Mountain of Noah.\\nThe traditions among the inhabitants of Ar-\\nmenia and a part of Persia about this Mount Ararat\\nbeing the same one mentioned in the eighth chapter\\nof Genesis are very fresh and vivid. The inhabi-\\ntants of the city of Nakh-che-van which is only a few\\nmiles distant from Ararat actuallv believe that\\nwhen Noah came down from Ararat he settled on\\nthe spot where Nakhchevan now lies and planted\\nthe vineyards by which Nakhchevan is at present", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0221.jp2"}, "222": {"fulltext": "218 ABOUT PERSIA AND ITS PEOPLE.\\nsurrounded. Many even claim that it has derived\\nits name from Noah, the word Nakkchevan meaning\\nresidence of Noah. At any rate the city of Nakh-\\nckevan is very old, possibly the oldest in the world.\\nThe steepness of the highest cone has made it\\nvery difficult or quite impossible to ascend. Prob-\\nably the people for centuries back have tried in vain\\nto reach its summit just as the people now living\\naround it have done and that their repeated failures\\nto accomplish this object has led the inhabitants\\nsurrounding it to believe that God has designedly\\nmade it impossible of ascent. The people even be\\nlieve that if a person should climb half way up its\\npeak one day and go to sleep there over night he\\nwould find himself at its base the next morning\\nwhen he awoke.\\nMany tourists have visited this mountain but it\\nwould be safe to say that none of them have ever set\\nfoot upon its dome of eternal snow and ice. A cou-\\nsin of mine living about seven miles from Ararat has\\ntold me that the Russians have tried repeatedly to\\nreach its top but failed on account of the steepness\\nof it. They have posted a cross at the highest point\\nreached by them.\\nRev. Yohanan once told me that there is another\\nmountain called Ararat not very far from the land\\nof Shinar, south of Armenia. Upon this pieces of\\nvery hard wood have been found which were suppos\\ned to be remains of the genuine ark. There is also\\na village at the foot of this mountain called Hasht\\nw^hich means eight, having reference as they think\\nio the number of persons composing Noah s family", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0222.jp2"}, "223": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 219\\nwho lived there and afterwards built another village\\na short distance from Hasht, then spread into the\\nland of Shinar. It was then while the whole earth\\nwas of one language and one speech that they began\\nto build the tower of Babel. This tradition, how-\\never, is limited to the people who live in that vicinity\\nwhile that associating the Ark with Mount Ararat\\nin northern Armenia is spread among many nations\\nof the earth.\\nTHE POPULATION OF PERSIA.\\nPersia was formerly much more thickly popu\\nlated and well cultivated than at the present time.\\nProofs of this are found all over the land in the waste\\nspots showing the ruins of what was once thriving\\ncities and villages.\\nThere is not one-fourth of the wealth or popula-\\ntion in Persia today that there was there three cen-\\nturies ago, and not one-tenth as many people as she\\nhad in the times of Cyrus the Great. Since the in-\\nvasion of Persia by the Arabs in the year 632 of the\\nChristian era and the introduction of the Mohamme-\\ndan religion the kingdom has been growing weaker\\nand weaker and its people more and more oppressed.\\nThe doleful chants of the Mohammedan priests have\\nbeen, as it were, the nation s lamentations over the\\nfading of its past glory, for its glory has been wan-\\ning ever since the horrible cries of the Muezzin have\\nbeen heard from the Mohammedan mosques.\\nIn the reign of Cyrus the Great the inhabitants\\nof Persia numbered about forty millions (40,000,-\\n000.) At present no census is taken and its popula\\ntion is variously estimated by different ones. We", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0223.jp2"}, "224": {"fulltext": "220 ABOUT PERSIA AND ITS PEOPLE.\\nestimate its present population at about seven mil-\\nlions (7,000,000), made up of the following nationali-\\nties and sects: about forty thousand (40,000) Ar-\\nmenian Christians, thirty thousand (30,000) Assy-\\nrian or Nestorian Christians, twenty thousand (20,\\n000) Jews, fifteen thousand (15,000) Parsees or Fire-\\nworshippers, and the remaining six million nine hun-\\ndred and ninety-five thousand (6,995,000 are Mo-\\nhammedans composed of Persians, Arabs, Kurds and\\nTurks.\\nTHE ANCIENT RELIGION OF PERSIA.\\nAccording to Moshin Frani the primeval re-\\nligion of Persia consisted in a firm belief in one su-\\npreme God, who made the world by his power, and\\ngoverned it by his providence; a pious fear, love and\\nadoration; a reverance for parents and aged persons;\\na fraternal affection for the whole human species;\\nand a compassionate tenderness even for the brute\\ncreation. This belief was followed by a worship of\\nthe host of heaven or the celestial bodies; to this wor-\\nship succeeded that of fire, which was introduced by\\nZoroaster (Zaradusht) who was born about 500 B.\\nC. Perhaps in the city of Oroomiah in the prov-\\nince of Azerbijan, throughout which are found in-\\neffaceable traces of the temple of these Fire-wor-\\nshippers.\\nThe sacred fire that was kept burning day and\\nnight for centuries upon these altars has formed\\nveritable hills of ashes. These ashes are at present\\nbeing used to fertilize the now barren fields that\\nonce furnished timber to keep up these fires that were\\nnever permitted in those days to go out or burn low\\n^Malcolm s History of Persia.", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0224.jp2"}, "225": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE.\\n221\\non their altars. This element, fire, on account of its\\ngreat brilliancy and its purifying power was regard-\\ned as a symbol of God, and the adherents of this re-\\nFIRE-WORSHIPPERS.\\n{Frotn T. H. McAllister, Optician, N. V.)\\nligion believed that Zoroaster brought this fire with\\nhim from heaven when he was allowed to visit\\nheaven in order to bring down to earth the Zenda-\\nvesta (Avesta) or scriptures of the ancient Parsees.\\nLEADING DOCTRINES OF ZOROASTER.\\nZoroaster taught that God existed from all eter-\\nnity and was like infinity of time and space. There\\nwere, he declared, two principles in the universe", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0225.jp2"}, "226": {"fulltext": "222 ABOUT PERSIA AND ITS PEOPLE.\\ngood and evil; the one was termed Orniazd, the pre-\\nsiding agent of all good; the other Ahriman, the lord\\nof evil. Each of these had the power of creation,\\nbut that power was exercised with opposite designs;\\nand it was from their united action, that an admix-\\nture of good and evil was found in every created\\nthing. The angels of Ormazd, or the good principle\\nsought to preserve the elements, the seasons and the\\nhuman race which the infernal angels of Ahriman\\ndesired to destroy; but the source of good alone, the\\ngreat Ormazd was eternal and must therefore ulti-\\nmately prevail. Light was of the good, darkness of\\nthe evil spirit; and God had said to Zoroaster My\\nlight is concealed under all that shines. Hence\\nthe disciple of that prophet, when he performs his\\ndevotions in a temple, turns toward the sacred fire\\nthat burns upon its altar; and when in open air to-\\nwards the sun as the noblest of all lights and that by\\nwhich God sheds his divine influence over the whole\\nearth; and perpetuates the work of his creation.\\nThe religion as set forth by Zoroaster was origin-\\nally a simple monstheistic faith but afterwards was\\nso changed as to become a most complicated system.\\nIn 632 the Mohammedans conquered Persia and\\nabolished the religion of the Fire-worshippers by the\\nsword establishing Mohammedanism in its stead.\\nSome of the Fire- worshippers fled into India where\\nabout twenty thousand (20,000) of them are found at\\npresent, still true to their ancient religion, still keep-\\ning up the perpetual fires upon their altars.\\nIn Persia about fifteen thousand (15,000) of them\\nare still found prizing their religion above all things\\n\u00e2\u0099\u00a6Malcolm s History of Persia.", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0226.jp2"}, "227": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 225\\nand never marrying outside their own faith. They\\nare noted for their beauty, generosity, faithfulness\\nand industry. No one familiar with Moore s Lalla\\nRookh can be unfamiliar with this interesting\\npeople.\\nThey abhor the Mohammedans but love the Chris-\\ntians and greatly appreciate their religion.\\nZoroaster, we are told was a great astrologer and\\nfrom his knowledge of the heavenly bodies could cal-\\nculate nativities and. foretell events. He foretold\\nthe birth of our Lord and it is on account of this that\\nwe have given the foregoing brief outline of his in-\\ntroduction of Fire-worship into Persia.\\nThe two following lists of the names of the wise\\nmen from the east who went to worship the infant\\nSaviour together with Zoroaster s prophecy of his\\nbirth are my translations from old Syriac manu-\\nscripts still preserved among my people the Assyrian\\nor Nestorian Christians of Persia. The names I have\\nspelled in English as nearly like they are pronounced\\nin my language as possible.\\nMilkoo, who took gold.\\nCasper, who took frankincense.\\nBagdasar, who took myrrh.\\nOthers say that there were twelve wise men in\\nthe party that journeyed to Bethlehem. They give\\nthe names as follows:\\nDervander son of Juartish.\\nHoormuzdar son of Cetaroog.\\nGhisnap son of Gunadnapar.\\nAershak son of Meharook.\\nZheroondar son of Waroaz.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0227.jp2"}, "228": {"fulltext": "224 ABOUT PERSIA AND ITS PEOPLE.\\nAerekoo son of Khoosroo.\\nArtaxerxes son of Koolkad.\\nAishtabdoon son of Shirvanash.\\nMezrook son of Koohem.\\nAhasuerus son of Sapkhan.\\nSardalek son of Bedarn.\\nMroodak son of Bel dan.\\nAccording to the Assyrian or Nestorian church\\nfathers the holy prophet Zoroaster thus taught the\\nPersians concerning the birth of Christ: When a\\nfixed period has come and the time has been fulfilled\\na Saviour will come to the world. He shall be the\\ninvisible God and it shall be wonderful on the earth\\nat that time. A sign shall be seen in that day\\nwhich shall be unique and incomprehensible for it\\nshall not be from this world. A luminous bright\\nstar shall arise which shall exceed in brilliancy the\\nsun and the moon and shall resemble a woman car-\\nrying a child in her bosom. When this star shall\\nappear the sun shall not be able to hide it nor the\\nstars to conceal it for it shall shine everywhere.\\nKeep my words in your hearts, teach them to your\\nchildren, your children to their children until he\\ncomes. When this sign appears in this likeness to\\nyour sons, let them take in their hands three offer-\\nings to his glory:\\nLet them offer gold to him as king for gold is\\nthe tribute paid to kings.\\nMyrrh also as suited to his humanity shall they\\noffer.\\nFrankincense shall they offer in honor of his di-\\nvinity for this is the symbol of sacrifice to God and", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0228.jp2"}, "229": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 225\\nhe shall indeed be the God of gods.\\nThe land in which this shall appear shall see\\nmany mighty works. He shall be crucified. He\\nshall be brought into life. He shall vanquish the\\ndestroyer death. He shall rise again on the third\\nday. He shall ascend to the height of his excellence.\\nIn the fullness of days he shall come to execute judg-\\nment upon all flesh.\\nSee, this have I commanded you. Take heed to\\nit, both ye and your children that when he comes ye\\ndisregard him not, that your end may not be perdi-\\ntion, for he is the Lord of the kings and rulers of both\\nthe heavens and the earth. Keject not this my\\nspeech.\\nAnd so the people kept these sayings in their\\nhearts and taught them to their children and child-\\nren s children and used to even go up upon the\\nmountains and watch for the star that was to be the\\nhearld to them that a Saviour, the Prince of Peace\\nhad come. Finally the star appeared and these very\\npeople to whom this tradition had been handed down\\nfrom one generation to another saw it. It shone\\nthere clear and bright away off in the distance over\\nthe little town of Bethlehem and while their wise\\nmen thanked God for this divine revelation of him-\\nself and taking their rich gifts of gold, frankincense\\nand myrrh went to worship him many another de-\\nvout and aged person among these very people felt\\nlike the aged Simeon, Lord, now lettest thou thy\\nservant depart in peace, according to thy word:\\nFor mine eyes have seen thy salvation. Which\\nthou hast prepared before the face of all people. A", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0229.jp2"}, "230": {"fulltext": "226\\nABOUT PERSIA AND ITS PEOPLE.\\nlight to lighten the Gentiles and the glory of thy\\npeople Israel.\\nTHE WISE MEN OF THE EAST.\\n{From T. H. McAllister, Optician, N. Y.)", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0230.jp2"}, "231": {"fulltext": "THE RULERS OE THE WORLD.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0231.jp2"}, "232": {"fulltext": "228 ABOUT PERSIA AND ITS PEOPLE.\\nSTORIES FROM PERSIAN HISTORY.\\n(contributed.)\\nCHEDORLAOMER\\nOne of the first great conquerers we read of in\\nhistory came from Elam that is southwestern Per-\\nsia. His name was Chedorlaomer. He allied him-\\nself with three other kings and conquered the kings\\nof Sodom and Gomorrah and three other kings of\\nthat region and made them pay him tribute. After\\ntwelve years of servitude these kings rebelled. Che-\\ndorlaomer came again and gained a great victory\\nand carried off a rich booty. Even Lot who dwelt\\nin that region was carried off. Abraham with his\\n318 trained servants and some confedates fell upon\\nChedorlaomer by night and surprised him and res\\ncued the captives. What became of Chedorlaomer\\nafterwards is not known.\\nTHE LOST TRIBES.\\nThe great Assyrian monarchs conquered the\\nnorthwestern part of Persia which was inhabited by\\nthe Medes, a sister people to the Persians. They\\nalso extended their conquests to the westward and\\nconquered Syria and Samaria. They carried off the\\nTen Tribes of Israel into captivity and settled\\nthem in the land of the Medes, the regions about\\nLake Oroomiah, and no doubt the descendants of\\nthe Lost Tribes dwell in that part of Persia to this\\nday.", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0232.jp2"}, "233": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 229\\nEARLY HISTORY OF MEDIA.\\nUnder king Cyaxares the Medes threw off the As-\\nsyrian yoke, and allying themselves with Nabopolas-\\nser, the father of the great Nebuchadnezzar, they\\ncaptured and destroyed Nineveh in the year 606 B.\\nC. They then extended their conquests westward\\ninto Asia Minor. Here they ran up against the Ly-\\ndians, who then held Asia Minor. Many fierce wars\\nwere fought between the Medes and the Lydians.\\nDuring one of these battles the sun was suddenly\\neclipsed, and the day turned into a dark night. This\\nso terrified the superstitious combatants that both\\nparties were eager to conclude peace. The river\\nHalys in Armenia was made the boundary line, and\\nthe peace was cemented by a marriage between the\\ndaughter of the Lydian King and Astyages the son of\\nKing Cyaxares. This Cyaxares had some years be-\\nfore given his daughter, Amytis, in marriage to Ne-\\nbuchadnezzar, king of Babylon. Upon the death of\\nCyaxares his son Astyages succeeded to the throne\\nof Media, and about the same time the celebrated\\nCroesus succeeded to the Lydian throne. Thus the\\nthree great monarchs of that day, Nebuchadnezzar,\\nAstyages, and Croesus were brothers-in-law and\\nformed a sort of triple alliance against the rising\\npower of Persia.\\nCYRUS THE GREAT.\\nCyrus the great was the son of Cambyses, king of\\nPersia, and Mandane, daughter of Astyages, king of\\nMedia. Of his childhood the following story is\\ntold: King Astyages had a remarkable dream\\nwhich his soothsayers interpreted to mean that his", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0233.jp2"}, "234": {"fulltext": "230 ABOUT PERSIA AND ITS PEOPLE.\\ngrandson born of Mandane was destined to become\\nking of Media. Astyages, fearing that his grandson\\nmight dethrone him, decided to have the child pnt\\nto death. Accordingly he secured the child and\\nhanded him over to Harpagus his most trusted ser-\\nvant with instructions to have him put to death with-\\nout fail. Haspagus promised, but dared not carrv\\nout the order himself. He handed the child to a\\nmountain shepherd with strict orders to put the\\nchild to death and to show the dead body to his ser-\\nvants as evidence that the deed had been done. The\\nshepherd took the child to his home. His wife who\\nwas mourning the death of her own child persuaded\\nher husband to expose their own dead child and to\\nkeep the royal child as their own. This was done.\\nThe servants of Harpagus were shown the dead\\nbody of the shepherd s son and reported to Harpagus\\nthat the child had verily been put to death for they\\nhad seen the body exposed.\\nAfter ten years the children of the village were\\nplaying one day and choose this shepherd s son\\n(Cyrus) to be their king. One of the sons of a noble-\\nman refused to obey the king s orders, and the boy-\\nking accordingly had him severely scourged. The\\nboy as often happens ran crying to his father who\\nat once complained to King Astyages. H.e sum-\\nmoned the boy-king Cyrus and inquired why he had\\npresumed to scourge the son of a nobleman. Cyrus\\nreplied, When your subjects refuse to obey your\\norders what do you do? I punish them of course,\\nreplied the king. And that is what I did, said\\nCyrus. The boys choose me king and I simply en-", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0234.jp2"}, "235": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 231\\nforced the king s orders. The beauty, talents, and\\nintelligence of the boy showed plainly that he was\\nnot the son of the herdsman. Upon inquiry the\\ntruth was made known to Astyages, who feared\\ngreatly and would have put Cyrus to death, but the\\nsoothsayers persuaded him that he need not fear, for\\nCyrus had already been king, and the dream perhaps\\nhad no other or deeper meaning.\\nThe king accordingly spared his life and became\\nvery fond of him. Cyrus grew up at the King s court\\nand became a brave and popular youth, excelling in\\nall manly sports. His grandfather, Astyages, was\\nmuch given to drinking and feasting. On one oc-\\ncasion Cyrus was to serve as his butler and hand him\\nhis wine. As Cyrus handed the king the cup he neg-\\nlected to touch it with his lips as the custom was.\\nThe king asked for the reason of this omission. Cy-\\nrus replied, There is poison in the cup. The king\\nin great agitation asked him how he knew that.\\nBecause, said Cyrus, yesterday I saw you drink\\nthe same poison until you were unable to walk and\\nyou spoke very foolishly. The king, however, was\\nnot afraid of that poison.\\nTHE FALL OF MEDIA AND LYDIA.\\nUpon the death of his father Cambyses, Cyrus\\nreturned to the little kingdom of Persia and became\\nits king. Upon invitation of some of the Medes, he\\nmarched against his grandfather, Astyages, and, as\\nhad been predicted, dethroned him and united the\\ntwo sister kingdoms and became the first king of the\\nMedes and Persians and the founder of the Medo-\\nPersian Empire.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0235.jp2"}, "236": {"fulltext": "232 ABOUT PERSIA AND ITS PEOPLE.\\nCroesus, king of Lydia, now felt it his duty to\\navenge the wrongs of his brother-in-law, Astyages.\\nand if possible restore him to his throne. He ac-\\ncordingly prepared to make war upon Cyrus. But\\nanxious to know what the result of such an under-\\ntaking might be, he sent to inquire of the Delphic\\nOracle and received the reply that if he made war\\nupon Cyrus, he would destroy a great kingdom.\\nInterpreting this ambiguous answer favorably, he\\nmarched against Cyrus and was defeated and captur-\\ned in his own capital city of Sardis. When he com-\\nplained that the oracle had deceived him, he was\\nasked whether he had not destroyed a great king,\\ndom.\\nHerodotus tells us that Cyrus was about to burn\\nthe captive king, when Croesus called out, Solon!\\nSolon Wishing to know the meaning of this ex-\\nclamation, Cyrus enquired and received the follow-\\ning reply: Many years before, the wise Athenian,\\nSolon, had visited the court of Croesus and seen all\\nthe wealth and glory of this the richest of kings.\\nCroesus thinking that Solon was especially impress-\\ned with his wealth and magnificence asked him whom\\nhe considered the happiest person in the world.\\nSolon named some person that had died doing his\\nduty. Croesus, surprised and disappointed, asked\\nhim whom he considered the second happiest man\\nin the world. Solon now named a similar case.\\nCroesus, disappointed and angered, asked, And do\\nyou not regard me happy? Solon replied, Count\\nno man happy till you know the manner of his\\ndeath.", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0236.jp2"}, "237": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 233\\nThis story impressed Cyrus so forcibly that he\\nchanged his purpose and made Croesus his friend\\nand adviser.\\nThus was the Persian power extended to the\\nwesternmost end of Asia and to the very doors of\\nEurope by Cyrus the Great.\\nTHE FALL OF BABYLON.\\nThe next kingdom to fall under the great Persian\\nmonarch was Babylon. The great Nebuchadnezzar\\nwho had carried the Jews into captivity had now\\nbeen dead over twenty years. Upon his throne sat\\na man of a different family named Nabonadius, who\\nassociated with him in the kingdom his son Belshaz-\\nzar. Nabonadius, it appears, was out on the open\\nplains fighting Cyrus while Belshazzar was left in\\ncharge of the strong-walled city of Babylon. And\\nBelshazzar the king made a great feast to a thousand\\nof his lords, and drank wine before the thousand.\\nBelshazzar while he tasted the wine, commanded to\\nbring .the golden and silver vessels which his father\\nNebuchadnezzar had taken out of the temple which\\nwas in Jerusalem; that the king and his princes, his\\nwives and his concubines, might drink therein.\\nThen, they brought the golden vessels that were\\ntaken out of the temple of the house of God which\\nwas at Jerusalem; and the king and his princes, his\\nwives and his concubines drank in them. They\\ndrank wine, and praised the gods of gold, and of sil-\\nver, of brass, of iron, of wood, and of stone.\\nBut in the midst of this wicked revelry, the king\\nbeheld with terror a handwriting upon the wall.\\nMene, Mene, Tekel, Upharsin, were the words writ-", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0237.jp2"}, "238": {"fulltext": "234 ABOUT PERSIA AND ITS PEOPLE.\\nten. These were interpreted by captive Daniel to\\nmean. God hath numbered thy kingdom, and\\nfinished it. Thou art weighed in the balances, and\\nart found wanting. Thy kingdom is divided, and\\ngiven to the Medes and Persians.\\nIn that night was Belshazzar the king of the\\nChaldeans slain.\\nTHE PROCLAMATION OF CYRUS.\\nCyrus was not an idolater. The Persians were\\nZoroastrians and believed in one God, the Creator\\nof heaven and earth. Cyrus found among the\\nvarious tribes of Babylon a peculiar people who\\nlikewise were no idolators. Upon inquiry he learned\\ntheir history, and moved by the Lord he issued the\\nfollowing proclamation:\\nThus saith Cyrus King of Persia, the Lord God\\nof heaven hath given me all the kingdoms of the\\nearth; and he hath charged me to build him a house\\nat Jerusalem, which is in Judah.\\nWho is there among you of all his people? his\\nGod be with him, and let him go up to Jerusalem,\\nwhich is in Judah, and build the house of the Lord\\nGod of Israel, (he is the God) which is in Jerusalem.\\nAnd whosoever remaineth in any place where\\nhe sojourneth, let the men of his place help him with\\nsilver, and with gold, and with goods, and with\\nbeasts, besides the free will offering for the house of\\nGod that is in Jerusalem.\\nThus by the order of Cyrus the Great were the\\nJews after their long captivity allowed to return to\\ntheir land and to rebuild their temple. Later kings\\nconfirmed this order and also gave orders for rebuild-", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0238.jp2"}, "239": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 235\\ning the city walls. The Jews then remained subject\\nto the Persian kings until the Persian Empire fell\\nunder Alexander the Great two hundred years later.\\nDEATH OF CYRUS.\\nThe latter part of the life of Cyrus is wrapped in\\nobscurity, and the manner of his death is not known\\nbut Herodotus tells us that the following story is\\nmost worthy of credit. Having decided to make\\nwar upon the Massagetae, a fierce tribe that dwelt\\non the north of Persia, he marched against them\\nwith a large army. The Massagetae had no king\\nbut were ruled by a queen named Tomyris, a woman\\nof great courage and might, and cunning and wise\\nexceedingly.\\nDuring the night before the great battle Cyrus\\nhad a dream in which he saw his cousin Darius the\\nson of Hystaspes with two immense wings upon his\\nshoulders. With the one wing, he overshadowed\\nAsia and with the other Europe. At first Cyrus was\\ninclined to suspect that his cousin was plotting\\nagainst him, but he was warned that he was ap-\\nproaching his end and that Darius should be king of\\nPpT si a\\nIn the great battle that followed Cyrus was slain,\\nand Queen Tomyris ordered his head to be severed\\nfrom the body, and throwing it into a skin filled with\\nblood she told him to drink his fill now of what he\\nhad so thirsted for during his life time. Be this\\nstory true or not, the body of Cyrus was taken to\\nPasargadae and there buried in sacred ground and\\nhis tomb may be seen to this day.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0239.jp2"}, "240": {"fulltext": "236 ABOUT PERSIA AND ITS PEOPLE.\\nCAMBYSES.\\nCyrus was succeeded by his oldest son Cambyses.\\nwho added Egypt to the kingdom of Persia. We are\\ntold that he sent to the pharaoh of Egypt and asked\\nhim for his daughter in marriage. The pharaoh not\\ndaring to disappoint so powerful a monarch, and at\\nthe same time unwilling to send his only and be-\\nloved daughter to a strange land and a strange peo-\\nple, hit upon the dangerous expedient of sending a\\nbeautiful girl of royal blood, but not his daughter.\\nThe deception was discovered by Cambyses and he\\ninvaded and conquered Egypt in consequence.\\nIf we are to believe Herodotus Cambyses acted\\nlike a madman while down in Egypt. But Herodo-\\ntus had all his information from the Egyptian priests\\nwho of course hated the Persians, and made out a\\nbad story. Having heard of the Longlived Ethi-\\nopians who dwelt to the south of Egypt he desired to\\nconquer their country too. He accordingly sent\\nspies into their country with presents to the king.\\nThese spies having arrived in that country and de-\\nlivered the king s presents they addressed the king\\nas follows: Cambyses, King of Persia, desirous of\\nbecoming your friend and ally, has sent us, bidding\\nus confer with you, and he presents you with these\\ngifts, which are such as he himself most delights in. v\\nBut the Ethiopians,. knowing that they came as\\nspies replied. The King of Persia has not sent you\\nwith these presents to me because he values my\\nfriendship, and you do not speak the truth for you\\nhave come here as spies. Neither is your king a just\\nman for if he were he would not desire any other ter-", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0240.jp2"}, "241": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 23T\\nritory than his own, nor would he reduce people into\\nservitude who have done him no harm. However,\\ngive him this bow, and say these words to him:\\nThe King of the Ethiopians advises the King of\\nthe Persians, when the Persians can thus easily draw\\na bow of this size, then to make war upon the Long\\nlived Ethiopians with more numerous forces; but\\nuntil that time, let him thank the gods, who have\\nnot inspired the sons of the Ethiopians with a de-\\nsire of adding another land to their own.\\nThe Ethiopians were a very strong and powerful\\nrace of men, reputed to live to the age of one hundred\\nand twenty years. The bow very few Persians were\\nable to draw at all.\\nWhen Cambyses heard the reply from the king of\\nthe Ethiopians, he was filled with rage, and rash\\nand impulsive as he was, he ordered his army to be\\nset in motion at once without waiting to make the\\nnecessary preparations. It was not long before the\\nsupplies all gave out. The country through which\\nthey passed was a desert and starvation or a retrac-\\ning of their steps were the only alternatives.\\nThe king finally ordered a retreat. When he\\nreached Egypt again, he found all the people rejoic-\\ning on every hand. The priests had announced that\\ntheir god Osiris had appeared among them a calf\\nhad been found bearing the marks of the god upon it,\\nthe incarnation of the god hence the rejoicing.\\nCambyses was in a bad mood and took it into his\\nhead that they were rejoicing over his misfortune.\\nHe was told of the cause of their joy. He demanded\\nto see the god. When the priests brought Apis, the", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0241.jp2"}, "242": {"fulltext": "238 ABOUT PERSIA AND ITS PEOPLE.\\nCalf-god, into the presence of the king, Cambyses\\ndrew his dagger and stabbed the calf in the thigh\\nso that it died. Then bursting into a fit of laughter,\\nhe said, Ye blockheads, are there such gods as these,\\nconsisting of flesh and blood, and sensible of steel?\\nThis truly is a god worthy of the Egyptians,\\nShortly after this Cambyses was informed that\\na usurper, who pretended to be his brother Smerdis,\\nhad ascended the throne of Persia. Now Cambyses\\nhad out of jealousy and fear put his brother Smerdis\\nto death. The usurper was a Magian priest who\\nhad assumed the scepter, established the Magian fire-\\nworship, and even issued an order stopping the build-\\ning of the temple at Jerusalem. Cambyses imme-\\ndiately set out for home. On mounting his horse\\none day he accidentally stabbed himself in the thigh.\\nThe wound was more serious than he supposed\\nMortification set in. His physicians told him that\\nhe would die. But he steadily refused to believe it\\nfor he said that it had been told him by an astrologer\\nthat his death would occur at Ecbatana. He had\\ntherefore studiously avoided going to Ecbatana, the\\ncapital of Media. He firmly believed in the predic-\\ntion. After a few days, however, he was unable to\\ngo further. He was compelled to halt in a little vil-\\nlage in Syria, He asked where they where and was\\ntold that the village was named Ecbatana in Svria.\\nHe now saw the fulfillment of the prediction and\\nknew that he must die. He confessed the murder\\nof his brother and charged his officers to put down\\nthe usurper and restore the government to the royal\\nfamily. The Egyptian priests believed that the un-", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0242.jp2"}, "243": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 239\\ntimely death of Cambyses was a punishment for the\\nsacrilege he had committed against their god Osiris,\\nand pointed to the manner of his death as an evi-\\ndence^ a wound in the thigh.\\nDARIUS HYSTASPES.\\nDarius Hystaspes put down the imposter, restor-\\ned order and the Zoroastrian religion, gave orders\\nto resume the work on the temple of Jerusalem, and\\nreorganized the empire. He then entered upon a\\nEuropean campaign. Having collected a large\\narmy he crossed the Hellespont into Europe. He\\nbuilt a bridge across the lower Danube and crossed\\nover into what is now southern Russia. He was\\nmaking war upon the Scythian hordes. They had\\nsent all their women and children and the greater\\npart of their herds and flocks northward for safety.\\nAs Darius advanced they moved forward, never\\nstopping to give him battle, always moving from\\nplace to place, and Darius pursuing from day to day.\\nFinally Darius lost all patience and sent them word\\nif they were men they should halt and give battle.\\nThe chief of the Scythians replied that they were\\nnot fleeing before Darius. They were doing now as\\nthey always do, moving from place to place. If\\nDarius desired to follow them as he was doing they\\nhad no objection to it. As to fighting they had\\nnothing to fight for, except the tombs of their ances-\\ntors. Come and find them and then see if the Scyth-\\nians can fight.\\nAfter some time Darius had spent all his sup-\\nplies and was in a great strait. The Scythians hear-\\ning of the situation sent a herald to Darius bearing", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0243.jp2"}, "244": {"fulltext": "240 ABOUT PERSIA AND ITS PEOPLE.\\nas gifts a bird, a frog, a mouse, and five arrows.\\nThese he delivered to Darius with the remark that\\nif the Persians were wise they would discover the\\nmeaning of the gifts.\\nThe Persians consulted together. Darius was of\\nthe opinion that the Scythians meant to surrender\\nto him\u00e2\u0080\u0094 the mouse meaning the land, the frog the\\nwater, the bird the air, and the arrows the arms. All\\nthis the Scythians would deliver to Darius. But\\nGobryas, one of the seven foremost princes of Persia\\ngave it as his opinion that the Scythians would say\\nto the Persians, Unless you fly away through the\\nair like a bird, or hide in the earth like a mouse, or\\ndive into the lakes like a frog we will shoot you to\\ndeath with our arrows. His opinion prevailed\\namong the Persian chiefs.\\nDarius then decided to return. Now he had\\ngiven orders to the Greeks who kept the bridge to\\ndestroy the bridge if they saw fit to do so if he were\\nnot back in sixty days. The time was up and he had\\nnot returned. If the Greeks should have destroyed\\nthe bridge he would be at the mercy of the Schyth-\\nians who hotly pursued him. To his great joy he\\nfound that the bridge had been preserved. He thus\\nsucceeded in making his retreat without loss or dis-\\naster.\\nTHE IONIAN REVOLT.\\nShortly after the Scythian campaign the Greek\\ncities of Asia Minor with Miletus in the lead revolted\\nfrom Darius. The Greek states of the continent of\\nEurope failed to send aid to their struggling kins-\\nmen with the exception of Athens and a little city of", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0244.jp2"}, "245": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 241\\nEuboea. The struggle began with the burning of the\\nPersian capital of Asia Minor, Sardis, and ended\\nwith the burning of Miletus. The Greek cities were\\nall reduced under Persia again. After the revolt\\nwas put down the king inquired as to who the Athen-\\nians were and when told that they were only a little\\ncity state he was greatly enraged that so small a\\nstate should presume to interfere with his subjects.\\nHe appointed an officer whose duty it should be to\\narise at each meal and exclaim a O King, remember\\nthe Athenians/\\nThe king made preparations for punishing the in-\\nsolent Athenians and to reduce all the Greek states.\\nHe sent heralds to Macedonia and the Greek cities\\ndemanding earth and water as tokens of submission.\\nMacedonia and the Greek cities gave the earth and\\nwater except Athens and Sparta. The Athenians\\ncast the heralds into a pit, and the Spartans, in true\\nSpartan fashion cast the heralds, who demanded the\\nearth and water, into a well and told them to help\\nthemselves.\\nXERXES.\\nDarius sent two expeditions against Greece both\\nof which proved miserable failures. Before he could\\nprepare for a third expedition he died and was suc-\\nceeded by his son Xerxes. Xerxes was at first in-\\nclined to abandon his father s plan of conquering\\nGreece, but was finally prevailed upon to take up\\nthis work. He ordered every province of his mighty\\nempire to furnish supplies in men and equipments\\nfrom Egypt in the west to India in the east and from\\nthe mountains of Armenia and Kurdistan to the Ara-", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0245.jp2"}, "246": {"fulltext": "242 ABOUT PERSIA AND ITS PEOPLE.\\nbian desert and the Indian ocean. Several years\\nwere spent in these mighty preparations. In the\\nspring of 480 all the contingents were to meet in the\\nwestern part of Asia Minor and prepare for the pass-\\nage into Europe. Perhaps there never was so great\\nan army or concourse of people under one command\\nbefore or since in the whole history of the world.\\nSome have estimated that there were in all men,\\nwomen, children, soldiers, sailors, servants, as many\\nas five million. These figures are of course exag-\\nerated. Each nation had its own peculiar uniform\\nand weapons of warfare. Xerxes had employed\\nskillful architects to connect the two shores of the\\nHellespont by a bridge. But no sooner was the\\nwork finished than a storm arose and shattered the\\nwhole work. When Xerxes heard of this he was ex-\\nceedingly indignant and commanded that the sea\\nshould be stricken with three hundred lashes with a\\nscourge, and that a pair of fetters should be let down\\ninto the sea. He is also said to have sent instru-\\nments to brand the sea. He charged those who flog-\\nged the waters to exclaim to the sea, Thou bitter\\nwater, thy master inflicts this punishment upon thee,\\nbecause thou hast injured him. The king will cross\\nover thee, whether thou wilt or not. It is with jus-\\ntice that no man sacrifices to thee for thou are both\\na deceitful and briny sea. He also ordered the\\nheads of the architects and builders to be struck off.\\nOther engineers were then employed to bridge the\\nstrait the second time.\\nTHE CROSSING OF THE HELLESPONT.\\nXerxes had ordered a lofty throne of white mar-", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0246.jp2"}, "247": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 243\\nble to be erected at Abydos, which he ascended to\\nview his immense army and fleet before crossing\\nover into Europe. As he stood there surveying the\\ncountless hosts, stretching as far as his eyes could\\nreach, and then on the other hand the immense fleet\\ncovering the bosom of the sea, his eyes sparkled with\\npride and satisfaction. Suddenly he looked over the\\nstrait into Europe and his eyes filled with tears. His\\nuncle, Artabanus, who stood near him asked the\\nmeaning of this sudden change of feeling, and the\\nking replied: When I saw this mighty armament\\nand all these thousands and thousands of people all\\nsubject to my smallest wish I was filled with exulta-\\ntion, but when I looked over to the other side of the\\nstrait and reflected how short this glory lasts and\\nthat in one hundred years not one of these shall be\\nliivng my heart was filled with pain and sorrow and\\nmy eyes with tears. 7\\nThey now made preparations for the passage.\\nThe next morning as the sun arose they burnt all\\nmanner of perfumes and strewed the road with myr-\\ntle branches. Xerxes poured a libation from a gold-\\nen cup into the sea and offered up a prayer that no\\naccidents might attend him and prevent him from,\\nsubduing Europe. He then threw the golden cup\\nand a golden bowl and a sword into the sea perhaps\\nas a peace offering, having repented that he had\\ncursed and scourged the sea before.\\nWhen these ceremonies were performed the pass\\nage across the bridge began. This passage lasted\\nsven days and seven nights. Xerxes is said to have\\ncrossed over last of all.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0247.jp2"}, "248": {"fulltext": "244 ABOUT PERSIA AND ITS PEOPLE.\\nAT THERMOPYLAE.\\nThe forces collected by the Greeks to oppose this\\nimmense horde were inexcusably small. A mere\\nhandful of men under the heroic Leonidas of Sparta\\nwere stationed at the pass of Thermopylae. When\\nthe intrepid Leonidas was told of the countless num-\\nbers of the enemy and that their arrows would fly\\nso thick as to obscure the sun he replied: So much\\nthe better, we can then fight in the shade. When\\nXerxes heard that a few hundred or thousand men\\nwere stationed in the pass to oppose his passage he\\nregarded them as madmen who would come to their\\nsenses when they beheld the immense hosts of the\\nenemy. He sent orders to Leonidas to deliver up\\nhis arms. Leonidas in Spartan style replied: Come\\nand take them.\\nXerxes ordered a chosen body of Medes to ad-\\nvance against the presumptuous foes and bring them\\ninto his presence. The Medes fought bravely, but\\nto no purpose. After the battle had lasted several\\nhours, resulting in heavy losses to the Persians,\\nXerxes sent out his ten thousand Immortals. But\\nthey were no more successful than the Medes.\\nXerxes is said to have leaped three times from his\\nseat on a lofty throne when he beheld the repulse of\\nhis troops and especially of his immortals.\\nThe attack was renewed the next day but with\\nno better success. The king was beginning to des-\\npair of success when a treacherous Greek pointed\\nout to the Persians a secret path across the moun-\\ntains. Most of the Greeks now abandoned their\\nposts, but the devoted Spartans, who must never de-", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0248.jp2"}, "249": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 245\\nsert a post, and a few of the others remained and\\nwere cut down to a man. A monument was raised\\nto them bearing the inscription:\\nGo, stranger, and to Lacedemon tell\\nThat here, obedient to her laws, we fell.\\nRETURN OF XERXES.\\nAthens was soon laid in ashes, and thus the\\nwrongs done Darius were avenged, but in the great\\nnaval battle of Salamis the greater part of the great\\nPersian fleet was annihilated and Xerxes in great\\nfear fled precipitately from Greece across the Helles-\\npont into Asia, leaving to his general Mardonius the\\ntask of reducing the rest of the Greeks.\\nIn the great battle of Plataea the following year\\nthe rest of the Persian army was defeated and ut-\\nterly routed, and thus ended the great expedition of\\nXerxes which had cost so much treasure and so many\\nlives. Xerxes returned to his palace and never\\nagain attempted an expedition against the Greeks.\\nHe spent the rest of his life in luxury and idleness,\\nHe is in all probability the Ahasuerus of the bible\\nas that is the Hebrew name corresponding to the\\nGreek Xerxes. His character too seems to accord\\nwell with that of Ahasuerus.\\nDARIUS AND ALEXANDER.\\nThe last of the kings of the old Persian Empire\\nwas Darius Codamanus. He was one of the best\\nand at he same time one of the most unfortunate\\nof Persian kings. He had the misfortune of being\\na contemporary of Alexander the Great. For under\\nthat great leader Europe was to return the visit that\\nAsia had made to her under Darius and Xerxes near-", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0249.jp2"}, "250": {"fulltext": "246 ABOUT PERSIA AND ITS PEOPLE.\\nly two centuries before.\\nWhat a contrast between the crossing of the Hel-\\nlespont by Xerxes and Alexander the Great; and\\nwhat a contrast between the results of the two cross-\\nings. Alexander crossed with only a few thousand\\ncavalry and thirty-five thousand foot soldiers. He\\nquickly reduced all Asia Minor and then met and ut\\nterly routed Darius in the celebrated battle of Issus.\\n(333 B. C.) Darius fled leaving his mother, his wife,\\ntwo daughters, and a little son as captives in the\\nhands of Alexander.\\nThat evening as Alexander was dining with his\\nfriends, a loud cry of lamentation was heard from\\nthe tent of the captive queens and princesses. Up-\\non inquiry Alexander learned that the captives had\\nreceived the royal mantle which Darius had thrown\\noff in his hurried flight, and supposing that the king\\nhad been slain, they gave expression to their great\\nsorrow and distress. Alexander sent them the com\\nforting assurance that Darius had escaped unhurt\\nand the following day in company with his most in-\\ntimate friend, Hephaestion, he made a visit to the\\nroyal captives. Sysiganibis, the mother of Darius,\\narose and bowed herself before Hephaeston thinking\\nthat he was Alexander as he was taller and looked\\nmore like a king than Alexander. Being informed\\nof her mistake she feared greatly, thinking that she\\nhad mortally offended the king, and tried to atone\\nfor her error. But Alexander comforted her say-\\ning, My good mother, you were not mistaken, for\\nHephaestion is also an Alexander. He then told\\nthe queen-mother that she could select as many of", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0250.jp2"}, "251": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 247\\nthe noble Persian dead as she desired and have them\\nburied in Persian style at his expense. The good\\nwoman could not find words to express her surprise\\nat his magnanimity nor her gratitude for his kind-\\nness. She availed herself of his offer very sparingly,\\nfor she did not wish to impose upon his liberality.\\nALEXANDER IN JERUSALEM.\\nWhile Alexander was besieging Tyre he sent to\\nthe Samaritans and the Jews demanding them to\\nsurrender to him and to send him supplies. The\\nSamaritans complied with this order, but the Jews\\nreplied that they had taken an oath of fealty to the\\nPersian king and would remain faithful to their\\noath. After the fall of Tyre, Alexander set out for\\nJerusalem to punish the insolence of the Jews, as\\nthoroughly as he had punished the Tyrians.\\nIn this imminent danger Jaddus, the high-priest\\nsought the Lord, and gave orders for the offering up\\nof public prayers for safety and protection. In the\\nnight he was directed in a vision to strew the city\\nwith flowers, to set open all the gates, and go cloth-\\ned in his pontifical robes, with all the priests dress-\\ned in their vestments, and all the people clothed in\\nwhite to meet Alexander. This direction was punc-\\ntually obeyed.\\nThe neighboring peoples expected that the wrath\\nof Alexander was so great that he would certainly\\npunish the insolent high-priest and destroy the city\\nof Jerusalem as he had done with Tyre. Flushed\\nwith joy on that account they waited in expectation\\nof feasting their eyes upon the calamity of a people\\nto whom they bore a mortal hatred.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0251.jp2"}, "252": {"fulltext": "248 ABOUT PERSIA AND ITS PEOPLE.\\nWhen the Jews heard of the approach of Alex-\\nander they marched out in solemn procession to meet\\nhim, led by their high-priest. As Alexander ap-\\nproached he was struck with the appearance of the\\nhigh-priest, on whose mitre and forehead a golden\\nplate was fixed, bearing the name of God upon it.\\nAs soon as the king saw the high-priest he advanced\\nto meet him with every mark of respect, bowed his\\nbody, and adored the God whose name he saw, and\\nsaluted him who wore it with religious veneration.\\nThe Jews surrounded Alexander, raised their voices\\ninto a great shout, and wished him every kind of\\nprosperity. All spectators were seized with inex-\\npressible surprise. Parmenio recovered himself\\nfrom the astonishment and asked why he whom\\neverybody adored should adore the high priest of the\\nJews. But Alexander replied I do not adore the\\nhigh-priest, but the God whose minister he is; for\\nwhile I was at Dia in Macedonia, my mind wholly\\nfixed upon the designs of the Persian war, as I was\\nreflecting upon the means of conquering Asia, this\\nvery man, dressed in the same robes, appeared to me\\nin a dream, exhorted me to banish every fear, bid\\nme cross the Hellespont boldly, and assured me that\\nGod would march at the head of my army, and give\\nme the victory over that of the Persians.\\nJosephus adds that the high-priest conducted the\\nking into Jerusalem and showed him the book of\\nDaniel and the prophecy in which Daniel declares\\nthat a Greek should destroy the empire of the Per-\\nsians. Alexander was greatly pleased, and on the\\nfollowing day bade the Jews ask what favors they", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0252.jp2"}, "253": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 249\\npleased of him. The high-priest desired that they\\nmight enjoy the laws of their fathers, and might pay\\nno tribue on the seventh year. He granted them\\nall they desired. He also granted the same pri-\\nvileges to the Jews in Babylon and Media.\\nTHE DEATH OF DARIUS WIFE.\\nAfter Alexander had conquered Egypt and set\\nout upon his march for new conquests in Persia news\\nwas brought him that the wife of Darius had died.\\nHe went at once to the tent of mourning. He found\\nthe queen-mother and the two young daughters of\\nDarius bathed in tears. He consoled them in so kind\\nand gentle a manner as to show that he himself was\\ndeeply afflicted. He caused the funeral obsequies to\\nbe performed with the utmost splendor.\\nThe news of this death was carried to Darius by\\na eunuch, who succeeded in making his escape.\\nDarius was deeply afflicted by this sad news, and\\nespecially as the queen could not receive the funeral\\nrites befitting her rank. But when he was informed\\nthat her funeral had been performed with all pos-\\nsible magnificence, and when he learned of all the\\nkindness of Alexander, he is said to have lifted his\\nhands to heaven and to have offered the following\\nprayer: Ye gods, who preside over the birth of\\nmen and who dispose of kings and empires, grant\\nthat, after having raised the fortunes of Persia from\\nits dejected state, I may transmit it to my descen-\\ndants with the Same lustre in which I received it, in\\norder that, after having triumphed over my enemies,\\nI may acknowledge the favors which Alexander has\\nshown in my calamity to persons who are most dear", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0253.jp2"}, "254": {"fulltext": "250 ABOUT PERSIA AND ITS PEOPLE.\\nto me; or, if the time ordained by the fates has at\\nlast come, or it must necessarily happen, from the\\nanger of the gods, or the ordinary vicissitudes of\\nhuman affairs, that the Empire of Persia must end;\\ngrant that none but Alexander may ascend the\\nthrone of Cyrus.\\nTHE DEATH OF DARIUS.\\nAnother great battle followed on the plains of\\nArbela east of the Tigris. Darius was again put\\nto rout and fled with a part of his army into the east-\\nern provinces of Persia. Alexander marched down\\ninto the heart of old Persia and left his captives at\\nSiisa, their old home, where they were no longer cap-\\ntives.\\nAfter organizing the government and appoint-\\ning governors, he once more set out in pursuit of\\nDarius. By this time Darius was himself a captive\\nin the hands of one of his generals who had rebelled\\nagainst him. Bessus the traitor general was pur-\\nsued by Alexander into Hyrcania. Here Darius re-\\nfused to follow any further. He would rather fall\\ninto the hands of Alexander. He was accordingly\\ndispatched by the traitors and left covered with\\nwounds.\\nA Macedonian soldier coming up found the dying\\nJving, who had still strength enough to ask for water.\\nIt was at once brought him. Somewhat revived by\\nthe drink he was able to speak. He felt happy to\\nJmow that there was some one near who could un-\\nderstand him and receive his dying words. He died\\nin Alexander s debt, and sent him a multitude of\\nthanks for all the kindness he had shown his mother.", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0254.jp2"}, "255": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 251\\nhis wife, and chidren, whose lives he had not only\\nspared, but restored to their former splendor. He\\nprayed that Alexander might be victorious and be-\\ncome the monarch of the whole world. Give him\\nthy hand, 7 he said to the Macedonian, as I give thee\\nmine, and carry him in my name the only pledge I\\nam able to give of my gratitude and affection.\\nHaving said this he breathed his last.\\nAlexander came up a few minutes afterwards,\\nand seeing the prostrate body of the king, he shed\\ngenerous tears over his fallen foe. He ordered the\\nbody to be embalmed and sent it to Sysigambis in\\norder that it might be interred with the honors due\\nto deceased kings of Persia, and be entombed with\\nhis ancestors,\\nALEXANDER AT BABYLON.\\nAfter his conquest of all the eastern lands up to\\nand including northwestern India, Alexander came\\nto Babylon and established his capital there. He\\nmarried the daughter of Darius and encouraged in\\nevery way the fusion of the Greeks and the Persians.\\nBut in the midst of his busy life, in the midst of\\nhis improvements, and new plans for conquests, he\\nsuddenly died, at the early age of thirty-three and\\nhis kingdom was soon divided. The eastern half\\nincluding Persia proper soon fell under the Par-\\nthians who ruled it until the third century of our\\nera.\\nCHOSROES II.\\nThe new Persian Empire was established by Ar-\\ndashir, or Artaxerxes, who claimed to be a descen\\ndant of the ancient royal family of Persia. It wag\\nX", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0255.jp2"}, "256": {"fulltext": "252 ABOUT PERSIA AND ITS PEOPLE.\\nagainst these princes of the Sassanidae dynasty\\nthat the old emperors of Eome and Constantinople\\nwere constantly warring. The most celebrated of\\nthese rulers was perhaps Chosroes II, who wrested\\nfrom the emperor of Constantinople province after\\nprovince, captured Antioch and Jerusalem, and car-\\nried off from the latter place the fragments of the\\ntrue cross which the mother of Constantine had\\nfound and placed in the church at Jerusalem. Chos\\nroes also reduced Asia Minor and established his\\ncamp within sight of Constantinople itself.\\nAfter these conquests he retired for a time to en-\\njoy the luxuries of his palace at Dastagerd beyond\\nthe Tigris. Six thousand guards successively\\nmounted before the palace gate; the service of the\\ninterior apartments was performed by 12,000 slaves;\\nand the various treasures of gold, silver, gems, silk,\\nand aromatics, were deposited in a hundred subter-\\nraneous vaults. The voice of flattery, and perhaps\\nof fiction, is not ashamed to compute the 30,000 rich\\nhangings that adorned the walls; the 40,000 columns\\nof silver, or more probably of marble and plated\\nwood, that supported the roof; and the 1,000 globes\\nof gold suspended in the dome, to imitate the mo-\\ntions of the planets and the constellations of the\\nZodiac.\\nWhile the Persian monarch contemplated the\\nwonders of his art and power, he received an epistle\\nfrom an obscure citizen of Mecca, inviting him to ac-\\nknowledge Mohammed as the prophet of God. He\\nrejected the invitation and tore the epistle. It is\\nthus, exclaimed the Arabian prophet, that God", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0256.jp2"}, "257": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 253\\nAvill tear the kingdom and reject the supplications of\\nChosroes. (Gibbon).\\nThe predictions of Mohammed were soon fulfilled.\\nHeraclius the Emporer of Constantinople suddenly\\nroused himself and in three glorious campaigns re-\\ngained all the provinces which he had lost during the\\nearly part of his reign. And shortly after the death\\nof Mohammed all Persia was overrun by the forces of\\nthe Caliphs and from that time to this the rulers of\\nPersia have been followers of the Prophet of Mecca.\\nTALES FROM PERSIAN LITERATURE.\\n(SBLKCTKD.)\\nTHE JUDGMENT OF A KING.\\nI have heard, that a certain ^monarch having com-\\nmanded a captive to be put to death, the poor wretch,\\nin a fit of despair, began to abuse and reproach the\\nking, in his own language; according to the saying,\\nWhosoever washeth his hands of life, uttereth\\nwhatever is in his heart. A man without hope\\nspeaketh boldly; as a cat, when driven to despair,\\nseizeth the dog; in the time of need, when it is im-\\npossible to escape, the hand graspeth the sharp-\\nedged sword. The king asked, What doth he\\nsay? One of the viziers, who was of a benevolent\\ndisposition, replied, O, my Lord, he said, the Al-\\nmighty befriendeth him who stifleth his anger, and\\nis merciful to his fellow creatures. The king had\\ncompassion on him, and spared his life. Another", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0257.jp2"}, "258": {"fulltext": "254 ABOUT PERSIA AND ITS PEOPLE.\\nvizier, of a contrary temper said, It becometh not\\npersons of our rank to speak anything but truth in\\nthe presence of monarchs; that man reviled the king,\\nand spoke indecently. The king was displeased at\\nhis speech, and said, I am more satisfied with that\\nfalsehood, than with this truth, which you have ut-\\ntered: because that was well intended, and this is\\nfounded on malignity; and the sages have declared,\\nthat falsehood mixed with good advice, is preferable\\nto truth tending to excite strife.\\nA BANDIT.\\nA gang of Arabian robbers had assembled on the\\ntop of a mountain, and blocked up the road of a\\ncaravan. The inhabitants were distressed by their\\nstrategems, and the troops of the sultan over power-\\ned because the thieves, having possessed themselves\\nof a fortress on the summit of the mountain, made\\nthis stronghold their fixed residence. The counsel-\\nlors of the king s party consulted together how to\\nremove this grievance; because if they were suffered\\nto continue any time in this state, they would be-\\ncome too powerful to be subdued. The tree that has\\nonly just taken root, may be pulled up by the\\nstrength of a man; but should it continue some time\\nin that state, it could not be eradicated even by a\\nwindlass. It is possible to stop the course of a spring\\nwith a bodkin, which when formed into a full stream,\\ncannot be forded by an elephant. They came to the\\ndetermination to send one as a spy, to watch the op-\\nportunity when the thieves should be gone to at\\ntack a tribe, and the place evacuated. They de-\\ntached a party of approved men, who concealed", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0258.jp2"}, "259": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 255\\nthemselves in the pass of the mountains. In the\\nevening, when the robbers returned from their ex-\\npedition with their plunder, they laid aside their\\nweapons and deposited their spoil. The first enemy\\nthat attacked them was sleep. The gallant men\\nsprang out of their ambush, and pinioned the rob-\\nbers one after another. In the morning they were\\nbrought to the palace, where the king gave orders\\nfor them all to be put to death. There happened to\\nbe amongst them a lad, the freshness of whose cheeks\\nresembled a rose-bud in early spring. One of the\\nviziers kissed the foot of the king s throne, and bow-\\ned his head to the earth in intercession, saying, This\\nboy hath not, like the rest, tasted the fruit of the\\ngarden of life, nor even enjoyed the harvest of the sea-\\nson of youth; I therefore hope from your Majesty s\\nknown clemency, that you will oblige your servant,\\nby sparing the lad s blood. The king looked dis-\\npleased at these words, as they did not accord with\\nhis enlightened understanding, and he observed that\\nan evil root will not thrive in a goodly shade. To\\neducate the worthless, is like throwing a walnut up-\\non a dome; it is better to eradicate them altogether;\\nfor to extinguish the fire, and suffer a spark to re-\\nmain; or to kill the snake, and preserve the young,\\nis not acting like a wise man. Though the clouds\\nshould pour down the water of life, you would never\\ngather fruit from the branch of the willow. Waste\\nnot your time on low people, for we can never obtain\\nsugar from the reed. When the vizier heard these\\nwords he reluctantly approved of them, and praised\\nthe king for his just observation, saying, May the", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0259.jp2"}, "260": {"fulltext": "256 ABOUT PERSIA AND ITS PEOPLE.\\nking live forever! nothing can be more true than\\nwhat my lord hath pronounced, that if he had con-\\ntinued with these wicked wretches, he would natur-\\nally have fallen into their evil courses, and would\\nhave become one of them; but your servant enter-\\ntains hopes, that this boy, by associating with men\\nof probity, will receive instruction, and imbibe vir-\\ntuous sentiments; for being but a child, his principles\\ncannot be tainted with the lawless and inimical dis-\\nposition of that banditti. Lot s wife associated with\\nthe wicked, and his posterity forfeited the gift of\\nprophecy; but the dog of the companions of the cave,\\nby long converse with the virtuous, became a ra-\\ntional creature. The vizier having thus concluded\\nhis speech, some of the courtiers joined in his pe-\\ntition, till at length the king spared the life of the\\nyouth and said, I grant your request, although I\\ndisapprove of it. Know you not what Zal said to\\nKustam? Consider not an enemy as weak and con\\ntemptible. I have frequently seen water issue from\\na small spring, which so increased in its course, that\\nit carried away the camel with his load. The\\nvizier then took the youth into his family, and edu-\\ncated him with kindness and attention. An able\\nmaster was appointed his tutor, who taught him\\nhow to ask a question, and return an answer with\\nelegance, together with all the accomplishments\\nrequisite for court, so that his manners met with\\ngeneral approbation. Once when the vizier men-\\ntioned to the king some particulars of the youths dis-\\nposition and manners, and was saying that wise edu-\\ncation had made an impression on him, and that his", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0260.jp2"}, "261": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 257\\nformer ignorance was rooted out of his mind, the\\nking laughed at those expressions, and said, The\\nwolfs whelp will at length become a wolf, although\\nit be brought up along with men. Two years after\\nthis conversation, a set of vagabonds of the town\\nentered into a conspiracy with him, and taking an\\nopportunity, he killed the vizier and his two sons,\\ncarried off an immense booty, and succeeding his\\nfather as head of the gang, became an avowed of-\\nfender. The king upon being informed of this ex-\\nclaimed, How can anyone form a good sword out\\nof bad iron? O ye philosophers, it is impossible to\\nconvert a worthless wretch into a good man. The\\nrain in whose nature there is no partiality, produces\\ntulips in the garden, but only weeds in a barren soil.\\nA sterile soil will not yield spikenard; waste not then\\nseed upon it. To show favor to the wicked, is in fact\\ndoing injury to the good.\\nA BOY ON SHIPBOAED.\\nA king was sitting in a vessel with a Persian\\nslave. The boy having never before seen the sea,\\nnor experienced the inconvenience of a ship, began to\\ncry and lament, and his whole body was in a tremor.\\nNotwithstanding all the soothings that were offered,\\nhe would not be pacified. The king was much an-\\nnoyed, but no remedy could be found. A philoso-\\npher, who was in the ship, said, If you will com-\\nmand me, I will silence him. The king replied, It\\nwill be an act of great kindness. The philosopher\\nordered them to throw the boy into the sea, and after\\nseveral plunges, they laid hold of the hair of his head\\nand dragging him towards the ship, he clung to the", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0261.jp2"}, "262": {"fulltext": "258 ABOUT PERSIA AND ITS PEOPLE.\\nrudder with both his hands.\\nWhen he got out of the water, he sat down quiet-\\nly in a corner of the vessel. The king was pleased,,\\nand asked how this was brought about. The phil-\\nosopher replied, At first he had never experienced\\nthe danger of being drowned; neither knew he the\\nsafety of a ship. In like manner, he knoweth the\\nvalue of prosperity who hath encountered adversity.\\nSUBJECTS WHO FEARED THE KING.\\nThey asked King Hormuz, What crime have you\\nfound in your father s ministers, that you ordered\\nthem to be imprisoned? He replied, I have not\\ndiscovered any crime, but perceiving that they fear\\nme greatly in their hearts, and do not place full re-\\nliance on my promise, I Avas alarmed, lest, out of ap-\\nprehension for their own safety, they might attempt\\nmy ruin; and therefore I have followed the advice\\nof the sages, who say, Fear him who feareth you,,\\nalthough you be able to cope with an hundred such.\\nDost thou not know, that the cat when desperate\\nteareth out the tigers eyes with her claws? The\\nsnake biteth the foot of the peasant, from the dread\\nof having its own head dashed against a stone.\\nTHE IMPROVIDENT DERVISH.\\nT heard of a king who spent the night in jollity,,\\nand when he was completely intoxicated, he said,\\nI have never in my life experienced a more pleasant\\nmoment than the present, for I have no thoughts\\nabout good or evil, and am not plagued with any\\none. A naked dervish, who had been sleeping with-\\nout in the cold, said, O king there is none equal to\\nthee in power. I grant that you have no sorrow of", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0262.jp2"}, "263": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 259\\nyour own; but what, then, hast thou no concern\\nabout us? The king was pleased at this speech,\\nand threw out of the window a bag of a thousand\\ndinars, and said, O dervish, hold out your skirt.\\nHe answered, Whence shall I produce a skirt, who\\nhave not a garment?\\nThe king the more pitted his weak estate, and in\\naddition to the money sent him a dress. The der-\\nvish having consumed the whole sum in a short time\\ncame again. Riches remain not in the hand of the\\npious, neither patience in the heart of a lover, nor\\nwater in a sieve. At a time when the king had no\\ncare about him, they related his case. He was an-\\ngry and turned away his face from him. Whosoever\\nwatches not a lit opportunity, must expect nothing\\nfrom the king s favor. Till you perceive a conven-\\nient time for conversing, lose not your own conse-\\nquence by talking to no purpose. The king said,\\nDrive away this insolent extravagant fellow, who\\nhas dissipated such an immense sum in so short a\\ntime. The blockhead who burns a camphor candle\\nin the daytime, you will soon see without oil in his\\nlamp at night.\\nTHE WICKED TAX-COLLECTOR.\\nI heard of a collector of the revenues, who deso*\\nlated the houses of the subjects, in order to fill the\\nking s coffers; regardless of the maxim of the sages,\\nwhich says, Whosoever offendeth the Most High to\\nirain the heart of a fellow-creature, God will make\\nthat very creature the instrument of his destruction\\nThe burning flame from wild rue raises not such a\\nsmoke as is occasioned by the sighs of the afflicted", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0263.jp2"}, "264": {"fulltext": "2G9 ABOUT PERSIA AND ITS PEOPLE.\\nheart. They say that the lion is the king of beasts,\\nand the ass the meanest of animals; but the sages\\nall agree, that the ass that carries burdens is prefer-\\nable to the lion that destroyeth mankind. The poor\\nass, although devoid of understanding, yet, on ac-\\ncount of carrying burdens, is very valuable. The\\nlaboring ox and the ass are preferable to men who\\ninjure their fellow creatures.\\nThe king, on hearing some part of his base con-\\nduct, ordered him on the rack, and tortured him to\\ndeath. You will not obtain the approbation of the\\nking, unless at the same time you strive to gain the\\nhearts of his subjects. If you wish that God should\\nbe bountiful to you, do good unto his creatures.\\nAN AFFLICTED KING.\\nA certain king had a terrible disease. A number\\nof Greek physicians agreed that there was no other\\nremedy for this disease, but the gall of a man of some\\nparticular description. The king ordered such an\\none to be sought for, and they found a peasant s son\\nwith the proprieties which the physicians had de-\\nscribed. The king sent for the lad s father and\\nmother, and by offering a great reward gained their\\nconsent and the Cazy gave his decision that it was\\nlawful to shed the blood of a subject for restoring the\\nhealth of the monarch. The executioner prepared to\\nput him to death, upon which the youth turned his\\neyes toward heaven and laughed. The king asked,\\nWhat could there be in his present condition which\\ncould possibly excite mirth? He replied, Children\\nlook to their parents for affection; a suit is referred to\\nthe Cazy; and justice is expected from the monarch", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0264.jp2"}, "265": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 261\\nNow my father and mother, seduced by vain worldly\\nconsiderations, having consented to the shedding of\\nmy blood, the judge having sentenced me to die, and\\nthe king, for the sake of his own health, having con-\\nsented to my death, where am I to seek refuge ex-\\ncepting in the high God, unto whom shall I prefer\\nmy suit, since it is against you that I seek justice?\\nThe king s heart being troubled at these words the\\ntears stood in his eyes, and he said, It is better for\\nme to die, than that the blood of an innocent person\\nshould be shed. He kissed the youth and embraced\\nhim, and after bestowing considerable gifts, set him\\nat liberty. They say also, that in the same week the\\nking was cured of his disease.\\nThis recalls a saying rehearsed by the elephant\\ndriver on the banks of the Nile, If you are ignorant\\nof the state of the ant under your foot, know that it\\nresembles your own condition under the foot of the\\nelephant.\\nTHE UNGRATEFUL WRESTLER.\\nA person had arrived at the head of his profes-\\nsion in the art of wrestling; he knew three hundred\\nand sixty capital sleights in this art, and every day\\nexhibited something new; but having a sincere re-\\ngard for a beautiful youth, one of his scholars, he\\ntaught him three hundred and fifty-nine sleights, re-\\nserving, however, one sleight to himself. The youth\\nexcelled so much in skill and in strength, that no\\none was able to cope with him. He at length\\nboasted, before the Sutan, that the superiority\\nwhich he allowed his master to maintain over him\\nwas out of respect to his years, and the consideration", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0265.jp2"}, "266": {"fulltext": "262 ABOUT PERSIA AND ITS PEOPLE.\\nof having been his instructor; for otherwise he was\\nnot inferior in strength, and was his equal in point\\nof skill. The king did not approve of this disre-\\nspectful conduct, and commanded that there should\\nbe a trial of skill. An extensive spot was appointed\\nfor the occasion. The ministers of state, and other\\ngrandees of the court, were in attendance. The\\nyouth like a lustful elephant, entered with a percus-\\nsion that would have moved from its base a moun-\\ntain of iron. The master being sensible that the\\nyouth was his superior in strength, attacked with the\\nsleight which he had kept to himself. The youth\\nnet being able to repel it, the master with both\\nhands lifted him from the ground, and raising him\\nover his head, flung him on the earth. The multi-\\ntude shouted. The king commanded that a dress,\\nand a reward in money, should be bestowed on the\\nmaster; and reproved and derided the youth, for hav-\\ning presumed go put himself in competition with his\\nbenefactor, and for having failed in the attempt.\\nHe said, O king, my master did not gain the victory\\nover me through strength or skill; but there remain-\\ned a small part in the art of wrestling which he had\\nwithheld from me, and by that small feint he got\\nthe better of me. The master observed, I reserved\\nit for such an occasion as the present; the sages hav-\\ning said, Tut not yourself so much in the power of\\nyour friend, that if he should be disposed to be\\ninimical, he may be able to effect his purpose. Have\\nyou not heard what was said by a person who had\\nsuffered injury from one whom he had educated?\\nEither there never was any gratitude in the world,", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0266.jp2"}, "267": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 263\\nor else no one at this time practices it. I never\\ntaught any one the art of archery, who in the end\\ndid not make a butt of me.\\nTHE JUDGMENT OF A SAGE.\\nA vizier went to Zool-noon of Egypt, and asking\\nhis blessing, said, I am day and night employed in\\nthe service of the king, hoping for some good from\\nhim, and dreading his wrath. Zool-noon wept, and\\nsaid, If I had served God as you have feared the\\nking, I should have been reckoned in the number of\\nthe just. If there was no expectation of reward and\\npunishment, the foot of the dervish would be on the\\ncelestial sphere; and the vizier feared God as much\\nas he dreads the king, he would be an angel.\\nAMEEN AND THE GHOOL.\\nThe natives of Isfahan, though not brave, are the\\nmost crafty and acute people upon earth, and often\\nsupply the want of courage by their address. An\\ninhabitant of that city was once compelled to travel\\nalone and at night through the dreadful valley of the\\nAngel of Death. He was a man of ready wit and\\nfond of adventures, and, though no lion, had great\\nconfidence in his cunning, which had brought him\\nsafely through a hundred scrapes and perils that\\nwould have embarrassed or destroyed your simple\\nman of valor.\\nThis man whose name was Ameen Beg, had\\nheard many stories of the ghools of the valley, and\\nthought it likely he might meet one. He prepared\\naccordingly, by putting an egg and a lump of salt in\\nhis pocket. He had not gone far amidst the rocks,\\nwhen he heard a voice crying, Hallo, Ameen Beg", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0267.jp2"}, "268": {"fulltext": "264 ABOUT PERSIA AND ITS PEOPLE.\\nIsfahanee, you are going the wrong road, you will\\nlose yourself; come this way, I am your friend Ker-\\nreem Beg, I know your father old Kerbela Beg, and\\nthe street in which you were born.\\nAmeen knew well the power the ghools had of\\nassuming the shape of any person they choose, and\\nhe also knew their skill as genealogists, and their\\nknowledge of towns as well as families; he had there-\\nfore little doubt that this was one of those creatures\\nalluring him to destruction. He, however, deter-\\nmined to encounter him, and trust to his art for his\\nescape.\\nStop, my friend, till I come near you, was his\\nreply. When Ameen came close to the ghool, he\\nsaid, you are not my friend Kerreem, you are a ly-\\ning demon, but you are just the being I desired to\\nmeet. I have tried my strength against all the men\\nand all the beasts of the natural world, and I can\\nfind nothing that is a match for me. I came there-\\nfore to this valley in the hope of encountering a\\nghool, that I might prove my powers upon him.\\nThe ghool, astonished at being addressed in this\\nmanner, looked keenly at him and said, Son of\\nAdam, you do not appear strong. Appearances\\nare deceiving, replied Ameen, but I will give you\\na proof of my strength. There, said he, picking up\\na stone from the rivulet, this contains a fluid, try\\nif you can squeeze it, that it will flow out. The\\nghool took the stone, but after a short attempt, re-\\nturned it saying that the thing was impossible.\\nQuite easy, said Ameen, taking the stone and\\nplacing it in the hand in which he had before put", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0268.jp2"}, "269": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 265\\nthe egg; Look there The astonished ghool, while\\nhe heard what he took to be the breaking of the\\nstone, saw the liquid run from between Ameen s fin-\\ngers, and all this apparently without an effort.\\nAnieen aided by the darkness, placed the stone\\nupon the ground while he picked up another of a\\ndarker hue. This, said he, I can see contains\\nsalt, as you will find if you can crumble it between\\nyour fingers. The ghool looked at it, and confess\\ned that he had neither knowledge to discover its\\nqualities, nor strength enough to crush it.\\nGive it to me, said his companion impatiently,\\nand having put it into the same hand with the piece\\nof salt, he instantly gave the latter all crushed to the\\nghool, who seeng it reduced to powder, tasted it and\\nremained in stupid astonishment at the skill and\\nstrength of this wonderful man. Neither was he\\nwithout alarm lest his strength should be exerted\\nagainst himself, and he saw no safety in resorting\\nto the shape of a beast, for Ameen had warned him,\\nthat if he commenced any such unfair dealing, he\\nwould instantly slay him; for ghools, though long-\\nlived are not immortal.\\nUnder such circumstances he thought his best\\nplan was to conciliate the friendship of his new com-\\npanion, till he found an opportunity of destroying\\nhim. Most wonderful man, he said, Will you\\nhonor my abode with your presence; it is quite at\\nhand; there you will find every refreshment; and\\nafter a comfortable night s rest you can resume your\\njourney.\\nI have no objection, friend ghool, to accept your", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0269.jp2"}, "270": {"fulltext": "266 ABOUT PERSIA AND ITS PEOPLE.\\noffer, but mark me, I am, in the first place, very pas-\\nsionate, and must not be provoked by any expres-\\nsions which are in the least disrespectful; and in the\\nsecond, 1 am full of penetration, and can see through\\njour designs as clearly as I saw into that hard stone\\nin which I discovered salt; so take care you entertain\\nnone that are wicked, or you shall suffer.\\nThe ghool declared that the ear of his guest\\nshould be pained by no expression to which it did\\nnot befit his dignity to listen; and he swore by the\\nhead of his liege lord, the Angel of Death, that he\\nwould faithfully respect the rights of hospitality\\nand friendship.\\nThus satisfied, Ameen followed the ghool\\nthrough a number of crooked paths, rugged cliffs,\\nand deep ravines, till they came to a large cave,\\nwhich was dimly lighted. Here, said the ghool,\\nI dwell, and here my friend will find all he can\\nwant for refreshment and repose. So saying he\\nled him to various apartments, in which were hoard-\\ned every species of grain, and all kinds of mechan-\\ndise, plundered from travelers who had been deluded\\nto this den.\\nThis will be sufficient for your supper, I hope,\\nsaid the ghool, taking up a large bag of rice; a man\\nof your prowess must have a tolerable appetite.\\nTrue, said Ameen, but I ate a sheep, and as\\nmuch rice as you have there before I proceeded on\\nmy journey. I am consequently, not hungry, but\\nwill take a little lest I offend your hospitality. I\\nmust boil it for you, said the demon; you do not\\neat grain and meat raw as we do. Here is a kettle,", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0270.jp2"}, "271": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 267\\nsaid he, taking up one lying amongst the plundered\\nproperty. I will go and get wood for a fire, while\\nyou fetch water with that, pointing to a bag made\\nof the hides of six oxen.\\nAmeen waited till he saw his host leave the cave\\nfor the wood, and then with great difficulty .he drag-\\nged the enormous bag to the bank of a dark stream\\nwhich issued from the rocks at the other end of the\\ncavern, and after being visible for a few yards dis-\\nappeared under ground.\\nHow shall I, thought Ameen, prevent my\\nweakness being discovered; this bag I could hardly\\nmanage when empty, when full it would require\\ntwenty strong men to carry it; what shall I do i\\nshall certainly be eaten up by this cannibal ghool\\nwho is now only kept in order by the impression of\\nmy great strength. After some minutes reflection\\nhe thought of a scheme, and began digging a small\\nchannel from the stream, toward the place where his\\nsupper was preparing.\\nWhat are vou doing? vociferated the ghool, as\\nhe advanced towards him; I sent you for water to\\ntoil a little rice, and you have been an hour about\\nit Cannot you All the bag and bring it away?\\nCertainly I can, said Ameen. If I were con-\\nW after all mv kindness, to show my gratitude\\nmerely by feats of brute strength, I could lift yonv\\nSream if you had a bag large enough to hold it; but\\nberet said Le, pointing to the channel he had begun\\nhere is the commencement of a work m which the\\nmind of man is employed to lessen the labor of his\\nbody This canal, small as it may appear, will carry", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0271.jp2"}, "272": {"fulltext": "268 ABOUT PERSIA AND ITS PEOPLE.\\na stream to the other end of the cave^ in which I will\\nconstruct a dam that you can open and shut at\\npleasure, and thereby save yourself infinite trouble\\nin fetching water. But pray let me alone till it is\\nfinished/ 7 and he again began to dig.\\nNonsense, said the ghool, seizing the bag and\\nfilling it; I will carry the water myself, and I advise\\nyou to leave off your canal, as you call it, and follow\\nme, that you may eat your supper and go to sleep;\\nyou may finish this fine work if you like it tomorrow\\nmorning.\\nAmeen congratulated himself on this escape, and\\nwas not slow in taking the advice of his host. After\\nhaving eaten heartily of the supper that was pre-\\npared, he went to repose on a bed made of the richest\\ncoverlets and pillows, which were taken from one of\\nthe store-rooms of plundered goods. The ghool,\\nwhose bed was also in the cave, had no sooner lain\\ndown than he fell into a sound sleep. The anxiety\\nof Ameen s mind prevented him from following his\\nexample; he rose gently, and having stuffed a long\\npillow into the middle of his bed, to make it appear\\nas if he were still there, he retired to a concealed\\nplace in the cavern to watch the proceedings of the\\nghool. The latter awoke a short time before day-\\nlight, and rising, went, without making any noise,\\ntowards Ameen s bed, where not observing the least\\nstir, he was satisfied that his guest was in a deep\\nsleep, so he took up one of his walking sticks, which\\nwas in size like the trunk of a tree, and struck a ter-\\nrible blow at what he supposed to be Ameen s head.\\nHe smiled not to hear a groan, thinking he had de-", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0272.jp2"}, "273": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 269\\nprived him of life; but to make sure of his work, he\\nrepeated the blow seven times. He then returned\\nto rest, but had hardly settled himself to sleep, when\\nAmeen, who had crept into the bed, raised his head\\nabove the clothes and exclaimed, Friend ghool,\\nwhat insect could it be that has disturbed me by its\\ntapping? I counted the flap of its little wings seven\\ntimes on the coverlet. These vermin are very an-\\nnoying, for though they cannot hurt a man, they\\ndisturb his rest! The ghool s dismay on hearing\\nAmeen speak at all was great, but that was increas-\\ned to perfect fright when he heard him describe seven\\nblows,, any one of which would have felled an ele-\\nphant, as seven flaps of an insect s wing. There was\\nno safety, he thought, near so wonderful a man, and\\nhe soon afterwards arose and fled from the cave,\\nleaving Ameen its sole master.\\nWhen Ameen found his host gone, he was at no\\nloss to conjecture the cause, and immediately began\\nto survey the treasures with which he was surround-\\ned, and to contrive means for removing them to his\\nhome.\\nAfter examining the contents of the cave, and\\narming himself with a matchlock, which had belong-\\ned to some victim of the ghool, he proceeded to sur-\\nvey the road. He had, however, only gone a short\\ndistance when he saw the ghool returning with a\\nlarge club in his hand, and accompanied by a fox.\\nAmeen s knowledge of the cunning animal instantly\\nled him to suspect that it had undeceived his enemy,\\nbut his presence of mind did not forsake him. Take\\nthat, said he to the fox, aiming a ball at him from", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0273.jp2"}, "274": {"fulltext": "270 ABOUT PEKSIA AND ITS PEOPLE.\\nhis matchlock, and shooting him through the head;\\nTake that for your not performing my orders. That\\nbrute, said he, promised to bring me seven ghools\\nthat I might chain them, and carry them to Ispahan,\\nand here he has only brought you, who are already\\nmy slave. So saying, he advanced towards the\\nghool; but the latter had already taken to flight, and\\nby the aid of his club bounded so rapidly over rocks\\nand percipices, that he was soon out of sight.\\nAmeen having well marked the path from the\\ncavern, to the road, went to the nearest town and\\nhired camels and mules to remove the property he\\nhad acquired.\\nAfter making restitution to all who remained\\nalive to prove their goods, he became, from what was\\nunclaimed, a man of wealth, all of which was owing\\nto that wit and art which ever overcome brute\\nstrength and courage.\\nABDULLA.\\nIn a sequestered vale of the fruitful province of\\nKhorassan there lived a peasant called Abdulla.\\nHe had married a person in his own rank of life, who y\\nthough very plain in her appearance, had received\\nfrom her fond father the fine name of Zeeba, or the\\nbeautiful; to which act of parental folly the good\\nwoman owed the few seeds of vanity that mixed in\\nher homely character. It was this feeling that led\\nher to name her two children Joseph and Fatima\\nconceiving, no doubt, that the fortunate name of the\\nson of Jacob would aid the boy in his progress\\nthrough life; while there could be no doubt of her", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0274.jp2"}, "275": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 271\\nlittle girl receiving equal advantages from being\\nnamed after the daughter of Mohammed.\\nWith all these family pretensions from high\\nnames, no man s means could be more humble or\\nviews more limited than those of Abdulla; but he\\nwas content and happy; he was strong and healthy,\\nand labored for the khan, who owned the land on\\nwhich his cottage stood he had done so from youth,\\nand had never left nor desired to leave, his na-\\ntive valley. The wages of his labor were paid in\\ngrain and cloth, sufficient for the food and clothing\\nof his family and himself; with money he was un-\\nacquainted except by name.\\nIt happened, however, one day, that the khan\\nwas so well pleased with Abdulla s exertions that\\nhe made him a present of ten piastres. Abdulla\\ncould hardly express his thanks, he was so surprised\\nand overjoyed at this sudden influx of wealth. The\\nmoment he could get away from his daily labor he\\nran home to his wife: There my Zeeba, said he,\\nthere are riches for you and he spread the money\\nbefore her. The astonishment and delight of the\\ngood woman was little less than that of her husband,\\nand the children were called to share in the joy of\\ntheir parents. Well, said Abdulla, still looking\\nat the money, the next thing to consider is what\\nis to be done with this vast sum. The khan has\\ngiven me tomorrow as a holiday, and I do think,\\nmy dear wife, if you approve, I will go to the\\nfamous city of Meshed. I will pay my devotions at\\nthe shrine of the holy Imam Mehdee, and like a good\\nMohammedan deposit there two piastres, and then", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0275.jp2"}, "276": {"fulltext": "272 ABOUT PERSIA AND ITS PEOPLE.\\nI will go to the great bazar, and purchase with the\\nremainder every thing you, my dear wife and chil-\\ndren, can wish; tell me what you would like best.\\nI will be moderate, said Zeeba; I want nothing\\nbut a piece of handsome silk for a dress. Bring\\nme, said the strudy little Joseph, a nice horse and\\na sword. And me, said his sister, in a softer tone,\\nan Indian handkerchief and a pair of golden slip-\\npers. Every one of these articles shall be here\\ntomorrow evening, said Abdulla, as he kissed his\\nhappy family; and early next morning, taking a\\nstout staff in his hand, he commenced his journey\\ntowards Meshed.\\nWhen Abdulla approached the holy city his at-\\ntention was first attracted by the cluster of splen-\\ndid domes and minarets, which encircled the tomb\\nof the holy Imam Mehdee, whose roofs glittered with\\ngold. When arrived at the gate of the sacred shrine,\\nhe stopped for a moment in silent awe, and asked a\\nvenerable priest, who was reading the Koran, if he\\nmight proceed, explaining at the same time his ob-\\nject. Enter, my brother, said the old man; be-\\nstow your alms, and you shall be rewarded; for one\\nof the most pious of the caliphs has said Prayer\\ntakes a man half way to paradise; fasting brings\\nhim to its portals; but these are only opened to him\\nwho is charitable.\\nHaving deposited ,like a good and pious Mus-\\nsulman, the fifth of his treasure on the shrine of\\nthe holy Imam, Abdulla went to the great bazar; on\\nentering which his senses were quite confounded by\\nthe novel sight of the pedestrian crowd hurrying to", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0276.jp2"}, "277": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 273\\nand fro. He gazed with open month at every thing\\nlie saw, and felt for the first time what an ignorant\\nand insignificant being he had hitherto been.\\nEntering a shop where there was a number of\\nsilks, snch as he had seen worn by the family of the\\nkhan, he inquired for their finest pieces. The shop-\\nman looked at him, and observing from his dress\\nthat he was from the country, concluded he had a\\no-ood customer. With this impression he tossed and\\ntumbled over every piece of silk in his shop. Abdul-\\nla was so bewildered by their beauty and variety,\\nthat it was long before he could decide;, at last he\\nfixed upon one. I will take this/ he said, wrap-\\nping it up, and putting it under his arm; What is\\nthe price?\\nI shall only ask you, who are a new customer,\\nsaid the man), two hundred piastres. Abdulla\\nstared, replaced the silk, and repeated in amazement\\n_\u00c2\u00abTwo hundred\u00e2\u0080\u0094 piastres! you must be mistaken;\\ndo you mean such piastres as these? taking one out\\nof the eight he had left in his pocket, and holding it\\nup to the gaze of the astonished shopkeeper. Cer-\\ntainly I do, said the latter; and it is very cheap at\\nthat price. Poor Zeeba! said Abdulla. Poor\\nwho? said the silk-merchant. My wife, said Ab-\\ndulla, I will tell you all: I have worked hard for\\nthe khan of our village ever since I was a boy; I\\nnever saw money till yesterday, when he gave me\\nten piastres. I have given, like a good Mussulman\\na fifth of my wealth to the Imam Mehdee, and with\\nthe eight remaining piastres I intend to buy a piece\\nof embroidered silk for my good wife, a horse and", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0277.jp2"}, "278": {"fulltext": "274 ABOUT PERSIA AND ITS PEOPLE.\\nsword for my little boy, and an Indian handkerchief\\nand a pair of golden slippers for my darling daugh-\\nter; and here you ask me two hundred piastres for\\none piece of silk. Get out of my shop! said the\\nenraged vender of silks; here have I been wasting\\nmy valuable time, and rumpling my choicest goods,\\nfor a fool and madman! Go along to your Zeeba\\nand your booby children.\\nAbdulla muttered to himself as he went away,\\nNo doubt this is a rascal, but there may be honest\\nmen in Meshed; I will try amongst the horse-dealers/\\nAfter much bartering he decided upon a smart little\\ngrey horse, with head and tail in the air. The de\\nlighted peasant conceived Joseph on his back, and\\nin a hurry to realize his vision, demanded the price.\\nAny other person but yourself, said the man\\nshould not have him for one piastre less than two\\nhundred; but as I trust to make a friend as well as\\na bargain, I have persuaded my brother to take only\\none hundred and fifty. The astonished Abdulla\\nstepped back Why you horse-dealers, said he,\\nwho I thought were such good men, are as bad\\nas the silk-merchants! He then recapitulated to\\nhis friend the rise of his present fortune, and all that\\nhad occurred since he entered Meshed. The man had\\nhardly patience to hear him to a close; And have\\nI, said he, been throwing away my friendship, by\\nan over-zealous honesty to please a fool of a bumkin\\nGet along to your Zeeba, and your Joseph, and your\\nFatima.\\nSo saying, he went away in a rage, leaving Ab-\\ndulla in perfect dismay. He thought, however, he", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0278.jp2"}, "279": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 275\\nmight still succeed in obtaining some of the lesser\\narticles; he however met with nothing but disap-\\npointment; the lowest priced sword was thirty\\npiastres, the golden slippers were twenty, and a\\nsmall Indian handkerchief was twelve, being four\\npiastres more than all he possessed.\\nDisgusted with the whole scene, the godd man\\nturned his steps towards home. As he was passing\\nthrough the suburbs he met a holy mendicant ex-\\nclaiming, Charity, charity! He that giveth to the\\npoor lendeth to the Lord; and he that lendeth to the\\nLord shall be repaid a hundred-fold. What is\\nthat you say? said Abdulla. The beggar repeated\\nhis exclamation. You are the only person I can\\ndeal with, said the good but simple peasant; there\\nare eight piastres all I possess; take them, and use\\nthem in the name of the Almighty, but take care that\\nI am hereafter paid a hundred-fold, for without it I\\nshall never be able. to gratify my dear wife and chil-\\ndren. And in the simplicity of his heart he re-\\npeated to the mendicant all that had occurred.\\nWhen Abdulla came within sight of his cottage,\\nthey all ran to meet him. The breathless Joseph was\\nthe first who reached his father: Where is my horse\\nand my sword? xlnd my Indian handkerchief and\\ngolden slippers? said little Fatima, who had now\\ncome up. And my silk dress? said Zeeba, who\\nwas close behind her daughter. Abdulla shook his\\nhead, but would not speak a word till he entered his\\ndwelling. He then seated himself on his coarse mat,\\nand repeated all his adventures, every part of which\\nwas heard with temper till his last act, that of giv-", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0279.jp2"}, "280": {"fulltext": "276 ABOUT PERSIA AND ITS PEOPLE.\\ning his piastres to the mendicant. Zeeba loudly re-\\nproached him with his stupidity and folly in thus\\nthrowing away the money he had obtained by the\\nliberality of the khan, to whom she immediately\\nwent and gave information of all that had occurred.\\nThe enraged squire sent for Abdulla: You block-\\nhead, said he, what have you been about? I, who\\nam a man of substance, never give more than a cop-\\nper coin to these vagabond rascals who go about\\nasking charity. Here, 7 said he to the servants near\\nhim, seize the fellow, and give him a hundred\\nstripes The order was obeyed as soon as given.\\nEarly next morning Abdulla was awakened by a\\nmessage, that the khan wanted him. Before he went\\nhe had forgiven his wife, who was much grieved\\nat the punishment which her indiscretion had\\nbrought upon her husband. He also kissed his chil-\\ndren, and bid them be of good heart, for he might\\nyet, through God s favor, make amends for the dis-\\nappointment he had caused them. When he came\\nto the khan, the latter said, I have found a job for\\nyou, Abdulla, that will bring you to your senses;\\nhere, in this dry soil, I mean to dig for water, and\\nyou must toil day after day till it is found. Upon\\nthe third day, when about six cubits below the sur-\\nface, he came upon a brass vessel full of round white\\nstones, which were beautiful from their smoothness\\nand fine lustre. He tried to break one with his teeth,\\nbut could not. Well, said he, this is no doubt\\nsome of the rice belonging to the squire which has\\nbeen turned into stones; I am glad of it he is a cruel\\nmaster; I will however take them home they are", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0280.jp2"}, "281": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 277\\nvery pretty and now I recollect I saw some very like\\nthem at Meshed for sale. But what can this be,\\nsaid Abdulla to himself, disengaging another pot\\nfrom the earth Oho! these are darker, they must\\nhave been wheat but they are very beautiful; and\\nhere! cried he, these shining pieces of glass are\\nfiner and brighter than all the rest; but I will try if\\nthey are glass; and he put one of them between two\\nstones, but could not break it.\\nPleased with this discovery, and believing he had\\ngot something valuable, but ignorant what it was,\\nhe dug out all he could find, and putting them into a\\nbag carefully concealed it even from his wife. His\\nplan was, to obtain a day s leave from his master,\\nand go again to Meshed, where he had hopes of sell-\\ning the pretty stones of various colors for as much\\nmoney as would purchase the silk dress, the horse,\\nthe sword, the slippers, and the handkerchief.\\nAfter some weeks hard labor at the well water\\nwas found. The khan was in good humor, and the\\nholiday was granted. Abdulla departed before day-\\nlight, that no one might see the bag he carried; when\\nclose to Meshed, he concealed it near the root of a\\ntree, having first taken out two handfuls of the pretty\\nstones, to try what kind of a market he could make\\nof them. He went to a shop where he had seen some\\nlike them. He asked the man, pointing to those in\\nthe shop, if he would buy any such articles? Cer-\\ntainly, said the jeweler, for such he was; have you\\none to sell? One! said Abdulla, I have plenty.\\nA whole bag full. Look here! said Abdulla, taking\\nout a handful, which so surprised the jeweler that", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0281.jp2"}, "282": {"fulltext": "278 ABOUT PERSIA AND ITS PEOPLE.\\nit was some time before he could speak. Will you\\nremain here, honest man, said he, for a moment,\\ntrembling as he spoke, and I will return instantly.\\nSo saying he left the shop, but re-appeared in a few\\nminutes with the chief magistrate and some of his\\nattendants. There is the man, said he; I am in-\\nnocent of all dealings with him: he has found the\\nlong lost treasure of Cyrus; his pockets are filled\\nwith diamonds, rubies, and pearls, in price and lustre\\nfar beyond any existing; and he says he has a bag-\\nfull. The magistrate ordered Abdulla to be searched\\nand was then desired to show where he had depos-\\nited the bag, which he did; all were carefully sealed,\\nand carried with Abdulla to the governor, by\\nwhom he was strictly examined. He told his whole\\nhistory from first to last. But notwithstanding this,\\nAbdulla, his family, and the treasures he had found,\\nwere a few days afterward despatched for Ispahan,\\nunder a guard of five hundred horsemen.\\nDuring these proceedings at Meshed, extraordi-\\nnary events occurred at Ispahan. Shah Abbas the\\nGreat saw one night in a dream the holy Imam Meh-\\ndee, clothed in green robes. The saint, after looking\\nsteadfastly at the monarch, exclaimed, Abbas, pro-\\ntect and favor my friend! On the following two\\nnights the same vision appeared, and the same words\\nwere pronounced. The monarch threatened the\\nchief astrologer and others with death, unless they\\nrelieved the anxiety of his mind before the evening\\nof the same day. While preparations were making\\nfor their execution, the couriers from the governor\\nof Meshed arrived, and the vizier, after perusing the", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0282.jp2"}, "283": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 279\\nletters, hastened to the king. Let the mind of the\\nrefuge of the world be at repose, he said; for the\\ndream of our monarch is explained. The peasant\\nAbdulla of Khorassan, who, though ignorant and\\npoor, is pious and charitable, and who has become\\nthe chosen instrument of Providence for discovering\\nthe treasures of Cyrus, is the revealed friend of the\\nholy Imam Mehdee, who has command^; 1 that this\\ngood and humble man be honored by the protection\\nand favor of the king of kings.\\nThe mind of Shah Abbas was quite relieved, and\\nhe ordered all his nobles and his army to accompany\\nMm a day s march from Ispahan to meet the friend\\nof the holy Imam. Shah Abbas made the camels\\nwhich carried Abdulla and his family kneel close to\\nhim, and aided, with his royal hands, to untie the\\ncords by which the good man was bound, while\\nothers released his wife and children. A suit of the\\nking s own robes were directed to be put upon Ab-\\ndulla, and the monarch led him to a seat close to his\\nthrone but before he would consent to be seated, he\\nthus addressed his majesty.\\nO King of the Universe, I am a poor man, but\\nI was contented with my lot, and happy in my fam-\\nily, till I first knew wealth. From that day my\\nlife has been a series of misfortunes: folly and am-\\nbition have made me entertain wishes out of my\\nsphere, and I have brought disappointment and mis-\\nfortune on those I loved best; but now that my death\\nis near, and it pleases your majesty to amuse your-\\nself with a mock-honor to your slave, he is satisfied,\\nif your royal clemency will only spare the lives of", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0283.jp2"}, "284": {"fulltext": "280 ABOUT PERSIA AND ITS PEOPLE.\\nthat kind woman and these dear children. Let them\\nbe restored to the peace and innocence of their native\\nvalley, and deal with me according to your royal\\npleasure.\\nAbbas was- greatly moved. Good and pious\\nman, he said, I intend to honor, not to slay thee.\\nThy humble and sincere prayers, and thy charitable\\nofferings at the shrine of the holy Mehdee, have been\\napproved and accepted. He has commanded me to\\nprotect and favor thee. Thou shalt stay a few days\\nat my capital, to recover from thy fatigues, and re-\\nturn as governor of that province from which thou\\nhast come a prisoner. A wise minister, versed in\\nthe forms of office shall attend thee; but in thy piety\\nand honesty of character I shall find the best quali-\\nties for him who is destined to rule over others.\\nThy good wife Zeeba has already received the silk\\ndress she so anxiously expected; and it shall be my\\ncharge, continued the gracious monarch, with a\\nsmile, to see Joseph provided with a horse and\\nsword, and that little Fatima shall have her hand-\\nkerchief and golden slippers.\\nThe manner as well as the expressions of the\\nking dispelled all Abdulla s fears, and filled his heart\\nwith boundless gratitude. He was soon after nomi-\\nnated governor of Khorassan, and became famous\\nover the country for his humanity and justice. He\\nrepaired, beautified, and richly endowed the shrine of\\nthe holy Imam, to whose guardian care he ever as\\nscribed his advancement. Joseph became a favorite\\nof Abbas, and was distinguished by his skill in horse-\\nmanship, and by his gallantry. Fatima was mar-", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0284.jp2"}, "285": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 281\\nried to one of the principal nobles, and the good\\nZeeba had the satisfaction through life of being sole\\nmistress in her family, and having no rival in the af-\\nfection of her husband, who continued to cherish,\\nin his exalted situation, those ties and feelings which\\nhad formed his happiness in humble life.\\nAHMED THE COBBLEK.\\nIn the great city of Ispahan lived Ahmed the cob-\\nbler, an honest and industrious man, whose wish\\nwas to pass through life quietly; and he might have\\ndone so, had he not married a handsome wife, who,\\nalthough she had condescended to accept of him as,\\na husband, was far from being contented with his\\nhumble sphere of life.\\nSittara, such was the name of Ahmed s wife, was\\never forming foolish schemes of riches and grandeur;\\nand though Ahmed never encouraged them, he was\\ntoo fond a husband to quarrel with what gave her\\npleasure; an incredulous smile or a shake of the\\nhead, was his only answer to her often told day-\\ndreams.\\nIt hapi ened one evening, while in this temper of\\nmind, that she went to the Hemmam, where she saw\\na lady dressed in a magnificent robe, covered with\\njewels, and surrounded by slaves. This was the very\\ncondition Sittara had always longed for, and she\\neagerly inquired the name of the happy person. She\\nlearned it was the wife of the chief astrologer to the\\nkinff. With this information she returned home.\\nHer husband met her at the door, but was received\\nwith a frown; nor could all his caresses obtain a\\nsmile or a word; at length she said:", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0285.jp2"}, "286": {"fulltext": "282 ABOUT PERSIA AND ITS PEOPLE.\\nCease your caresses unless you are ready to give\\nme a proof that you do really and sincerely love me.\\nWhat proof of love/ 7 exclaimed poor Ahmed,\\ncan you desire, which I will not give?\\nGive over cobbling; it is a vile, low trade, and\\nnever yields more than ten or twelve dinars a day.\\nTurn astrologer; your fortune will be made, and I\\nshall have all I wish, and be happy.\\nAstrologer! cried Ahmed, astrologer! Have\\nyou forgotten who I am a cobbler, without any\\nlearning that you want me to engage in a profes-\\nsion which requires so much skill and knowledge?\\nI neither think nor care about your qualifica-\\ntions, said the enraged wife; all I know is, that if\\nyou do not turn astrologer immediately, I will be di-\\nvorced from you tomorrow.\\nThe cobbler remonstrated, but in vain. The\\nfigure of the astrologer s wife, with her jewels and\\nher slaves, had taken complete possession of Sittara s\\nimagination. What could poor Ahmed do? he was\\nno astrologer; but he was dotingly fond of his wife,\\nand he could not bear the idea of losing her. He\\npromised to obey; and having sold his little stock,\\nbought an astrolabe, an astronomical almanac,\\nand a table of the twelve signs of the zodiac. Fur-\\nnished with these, he went to the market-place, cry-\\ning, I am an astrologer! I know the sun, and the\\nmoon, and the stars, and the twelve sings of the\\nzodiac; I can calculate nativities; I can fortell every\\nthing that is to happen\\nIt so happened that the king s jeweler was pass-\\ning by. He was in great distress, having lost the", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0286.jp2"}, "287": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 283\\nrichest ruby belonging to the crown. The jeweler\\nno sooner heard the sound of the word astrologer,\\nthen he went up to Ahmed, told him what had hap-\\npened, and said, If you understand your art, you\\nmust be able to discover the king s ruby. Do so, and\\nI will give you two hundred pieces of gold. But if\\nyou do not succeed within six hours, I will use all\\nmy influence at court to have you put to death as an\\nimposter.\\nPoor Ahmed was thunderstruck. He stood long\\nwithout being able to move or speak. Full of sad\\nthoughts, he exclaimed aloud, Oh woman, woman!\\nthou art more baneful to the happiness of man than\\nthe poisonous dragon of the desert.\\nThe lost ruby had been secreted by the jeweler s\\nwife, who, disquieted by those alarms which ever\\nattend guilt, sent one of her female slaves to watch\\nher husband. This slave, on seeing her master speak\\nto the astrologer, drew near; and when she heard\\nAhmed, after some moments of apparent abstrac-\\ntion, compare a woman to a poisonous dragon, she\\nwas satisfied that he must know everything. She\\nran to her mistress, and, breathless with fear, cried.\\nYou are discovered, my dear mistress, you are dis-\\ncovered by a vile astrologer.\\nThe jeweler s wife, hastily throwing on her veil,\\nwent in search of the dreaded astrologer. When she\\nfound him, she threw herself at his feet, crying,\\nSpare my honor and my life, and I will confess\\neverything!\\nWhat can you have to confess to me? ex-\\nclaimed Ahmed, in amazement.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0287.jp2"}, "288": {"fulltext": "284: ABOUT PERSIA AND ITS PEOPLE.\\nOh nothing! nothing with which you are not al-\\nready acquainted. You know too well that I stole\\nthe ruby from the king s crown. I did so to punish\\nmy husband, who uses me most cruelly; and I\\nthought by this means to obtain riches for myself,\\nand to have him put to death. But you, most won-\\nderful man, from whom nothing is hidden, have dis-\\ncovered and defeated my wicked plan. I beg only\\nfor mercy, and will do whatever you command me.\\nAn angel from heaven could not have brought\\nmore consolation to Ahmed than did the jeweler s\\nwife. He assumed all the dignified solemnity that\\nbecame his new character, and said, Woman! I\\nknow all thou hast done, and it is fortunate for thee\\nthat thou hast come to confess thy sin, and beg for\\nmercy before it was too late. Return to thy house,\\nput the ruby under the pillow of the couch on which\\nthy husband sleeps; let it be laid on the side farthest\\nfrom the door; and be satisfied thy guilt shall never\\nbe even suspected.\\nThe jeweler s wife returned home, and did as\\nshe was desired. In an hour Ahmed followed her,\\nand told the jeweler he had made his calculations,\\nand found by the aspect of the sun and moon, and by\\nthe configuration of the stars, that the ruby was at\\nthat moment lying under the pillow of his couch, on\\nthe side farthest from the door. The jeweler ran to his\\ncouch, and there, to his joy and wonder, found the\\nruby in the very place described. He came back to\\nAhmed, embraced him, called him his dearest friend\\nand the preserver of his life, gave him the two hun-\\ndred pieces of gold, declaring that he was the first", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0288.jp2"}, "289": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 285\\nastrologer of the age.\\nAhmed returned home, thankful to God for his\\npreservation. His wife ran up to him, and exclaimed,\\nWell, my dear astrologer! what success?\\nThere! are two hundred pieces of gold; I hope\\nyou will be satisfied now, and not ask me again to\\nhazard my life, as I have done this morning. He\\nthen related all that had passed. Courage! cour-\\nage! my dearest husband. This is only your first\\nlabor in your new and noble profession. Go on, and\\nprosper; and we shall become rich and happy.\\nIn vain Ahmed remonstrated, and represented\\nthe danger; she burst into tears, and accused him\\nof not loving her, ending with her usual threat of in-\\nsisting upon a divorce.\\nAhmed s heart melted, and he agreed to make\\nanother trial. Accordingly, next morning he sal-\\nlied forth with his astrolabe, his twelve signs of the\\nzodiac, and his almanac, exclaiming, as before, I\\nam an astrologer! I know the sun, and the moon,\\nand the stars, and the twelve signs of zodiac; I can\\ncalculate nativities; I can foretell everything that is\\nto happen!\\nWhile everybody was gazing at him, a lady pass-\\ned by veiled. She was the wife of one of the richest\\nmerchants in the city, and had lost a valuable neck-\\nlace and ear-rings. She was in great alarm, lest\\nher husband should suspect her of having given her\\njewels to a lover. She went up to Ahmed, and men-\\ntioned her loss; saying, A man of your knowledge\\nand penetration will easily discover my jewels; find\\nthem, and I will give you fifty pieces of gold.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0289.jp2"}, "290": {"fulltext": "286 ABOUT PERSIA AND ITS PEOPLE.\\nThe poor cobbler was quite confounded, and\\nlooked down, thinking only how to escape without\\na public exposure of his ignorance. The lady, in\\npressing through the crowd, had torn the lower part\\nof her veil. Ahmed s downcast eyes noticed this;\\nand wishing to inform her of it in a delicate manner,\\nhe whispered to her Lady, look down at the rent.\\nThe lady s head was full of her loss, and she was at\\nthat moment endeavoring to recollect how it could\\nhave occurred. Ahmed s speech brought it at once\\nto her mind, and she exclaimed in delightful surprise\\nStay here a few moments, thou great astrologer.\\nI will return immediately with the reward thou so\\nwell deservest. Saying this, she left him, and soon\\nreturned, carrying in one hand the necklace and ear-\\nrings, and in the other, a purse with the fifty pieces\\nof gold. There is gold for thee, she said, thou\\nwonderful man! to whom all the secrets of nature\\nare revealed. I had quite forgotten where I laid\\nthe jewels, and without thee should never have\\nfound them. But when thou desiredst me to look\\nat the rent below, I instantly recollected the rent\\nnear the bottom of the wall in the bath-room, where,\\nbefore undressing, I had hid them.\\nAfter these words she walked away, and Ahmed\\nreturned to his home, thankful to Providence for his\\npreservation, and fully resolved never again to tempt\\nit. His handsome wife, however, could not yet rival\\nthe chief astrologer s lady in her appearance at the\\nHemmam, so she renewed her entreaties and threats\\nto make her fond husband continue his career as an\\nastrologer.", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0290.jp2"}, "291": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 287\\nAbout this time it happened that the king s treas-\\nury was robbed of forty chests of gold and jewels,\\nforming the greater part of the wealth of the king-\\ndom The high treasurer and other officers of state\\nused all diligence to find the thieves, but in yam\\nThe king sent for his astrologer, and declared, that\\nif the robbers were not detected by a stated time, he\\nshould be put to death. All their search had proved\\nfruitless, and the chief astrologer had quite re-\\nsided himself to his fate, when one of his friends\\nadvised him to send for the wonderful cobbler, who\\nhad become so famous for his extraordinary dis-\\ncoveries Two slaves were immediately despatched\\nfor Ahmed, whom they commanded to go with them\\nto their master.\\nOn entering the palace of the chief astrologer, he\\nwas thus addressed: The ways of heaven most\\nlearned and excellent Ahmed, are unsearchably\\nThe hich are often cast down and the low are lifted\\nHis speech was here interrupted by a messenger\\nfrom the king, who, having heard of the cobblers\\nITe desired his attendance. Poor Ahmed now con-\\nr/ed thafit was all over with him, and followed\\ntie king s messenger, praying to God that he would\\ndeliver him from this peril. Tell me, Ahmed/ said\\nthe king, ^^^tl^^rrrAhmed, after\\nTt was not one man, answeieu.\\nsome consideration; there were forty thieves con-\\neerned in the robbery. +Viov9\\nVery well, said the king; but who were they\\nand what have they done with my gold and jewels?", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0291.jp2"}, "292": {"fulltext": "288 ABOUT PERSIA AND ITS PEOPLE.\\nThese questions, said Ahmed, I cannot now\\nanswer; but I hope to satisfy your majesty, if you\\nwill grant me forty days to make my calculations.\\nI grant you forty days, said the king; but when\\nthey are past, if my treasure is not found, your life\\nshall pay the forfeit.\\nAhmed returned to his house resolved to take ad-\\nvantage of the time allowed him to fly from the city\\nwhere his fame was likely to be his ruin. Well,\\nAhmed, said his wife, as he entered, what news\\nat court?\\nNo news at all, said he, except that I am to\\nbe put to death at the end of forty days, unless I find\\nforty chests of gold and jewels, which have been\\nstolen from the royal treasury.\\nBut you will discover the thieves by the same\\nart which discovered the ruby and the lady s neck-\\nlace.\\nThe same art! replied Ahmed. Foolish wo-\\nman! thou knowest that I have no art, but I have\\nhad sufficient skill to gain forty days, during which\\ntime we may easily escape to some other city, and,\\nwith the money I now possess, and the aid of my\\nformer occupation, we may still obtain an honset\\nlivelihood. 7\\nWill thy cobbling, thou mean, spiritless wretch!\\never enable me to go to the Hemmam like the wife\\nof the chief astrologer? Hear me, Ahmed! I am\\ndetermined thou shalt not escape; and shouldst thou\\nattempt to run away, I will inform the king s officers,\\nand have thee taken up and put to death, even before\\nthe forty days are expired.", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0292.jp2"}, "293": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 289\\nThe poor cobbler was dismayed at this speech;\\nhut resigning himself to his fate, he said, your will\\nshall be obeyed. All I desire is to pass the few re-\\nmaining days of my life as comfortably as I can.\\nYou know I am no scholar, and have little skill in\\nreckoning; so there are forty dates; give me one of\\nthem every night after I have said my praj^ers, that\\nI may put them in a jar, and, by counting them, may\\nalways see how many of the few days I have to live\\nare gone.\\nMeanwhile the thieves who had stolen the king s\\ntreasure, had been kept from leaving the city by fear\\nof detection and pursuit. One of them was among\\nthe crowd before the palace on the day the king\\nsent for Ahmed; he ran in a fright to his comrades,\\nand exclaimed, We are all found out! Ahmed, the\\nnew astrologer, has told the king that there are forty\\nof us.\\nThere needed no astrologer to tell that, said\\nthe captain of the gang. This Ahmed, with all his\\nsimple good nature, is a shrewd fellow. Forty\\nchests having been stolen, he naturally guessed that\\nthere must be forty thieves; and he has made a good\\nhit, that is all; still it is prudent to watch him. One\\nof us must go tonight, after dark, to the terrace of\\nthis cobbler s house, and listen to his conversation\\nwith his handsome wife; for he will, no doubt, tell her\\nwhat success he has had in his endeavors to detect\\nus.\\nSoon after nigfihtfall one of the thieves repaired\\nto the terrace. He arrived there just as the cobbler\\nhad finished his evening prayers, and his wife was", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0293.jp2"}, "294": {"fulltext": "290 ABOUT PERSIA AND ITS PEOPLE.\\ngiving him the first date. Ah, said Ahmed, as he\\ntook it, there is one of the forty.\\nThe thief, hearing these words, hastened, in con-\\nsternation, to the gang, and told them that the mo-\\nment he took his post he had been perceived by the\\nsupernatural knowledge of Ahmed, who immediate-\\nlv told his wife that one of them was there. The\\nspy s tale was not believed by his hardened compan-\\nions, and it was determined to send two men the next\\nnight at the same hour. They reached the house just\\nas Ahmed, having finished his prayers, had receiv-\\ned the second date, and heard him exclaim, My dear\\nwife, tonight there are two of them!\\nThe astonished thieves fled, and told their still\\nincredulous comrades what they had heard. Three\\nmen were consequently sent the third night, four the\\nfourth, and so on. Being afraid of venturing dur-\\ning the day, they always came as evening closed in,\\nand just as Ahmed was receiving his date; hence\\nthey all in turn heard him say that which convinced\\nthem he was aware of their presence. On the lasf\\nnight they all went, and Ahmed exclaimed aloud,\\nThe number is complete! Tonight the whole forty\\nare here!\\nEven the captain now yielded, in spite of his in-\\ncredulity, and declared his opinion that it was hope-\\nless to elude a man thus gifted; he therefore advised\\nthat they should make a friend of the cobbler, by con-\\nfessing everything to him, and bribing him to secrecy\\nby a share of the booty.\\nHis advice was approved of; and an hour before\\ndawn they knocked at Ahmed s door. The poor", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0294.jp2"}, "295": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 291\\nman jumped out of bed, and, supposing the soldiers\\nwere come to lead him to execution, cried out,\\nHave patience! I know what you are come for.\\nIt is a very unjust and wicked deed.\\nMost wonderful man! said the captain, as the\\ndoor was opened, we are fully convinced that thou\\nknowest why we are come, nor do we mean to justify\\nthe action of which thou speakest. Here are two\\nthousand pieces of gold, which we will give thee pro-\\nvided thou wilt swear to say nothing more about the\\nmatter.\\nSay nothing about it! said Ahmed. Do you\\nthink it possible I can suffer such gross wrong and\\ninjustice without complaining, and making it known\\nto all the world?\\nHave mercy upon us! exclaimed the thieves,\\nfalling on their knees; only spare our lives, and we\\nwill restore the royal treasure.\\nThe cobbler started, rubbed his eyes to see if he\\nwas asleep or awake; and being satisfied that the\\nmen before him were really the thieves, he assumed\\na solemn tone, and said Guilty men! ye are per-\\nsuaded that ye cannot escape from my penetration,\\nYour timely repentance has saved you. But ye\\nmust immediately restore all that ye have stolen.\\nGo straightway, and carry the forty chests exactly\\nas ye found them, and bury them a foot deep under\\nthe southern wall of the old ruined Memmam, be\\nyond the king s palace. If you do this punctually,\\nyour lives are spared; but if ye fail in the slightest\\ndegree, destruction will fall upon you and your\\nfamilies.", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0295.jp2"}, "296": {"fulltext": "292 ABOUT PERSIA AND ITS PEOPLE.\\nThe thieves promised obedience to his commands,\\nand departed. Ahmed then fell on his knees, and re-\\nturned thanks to God for this signal mark of his\\nfavor. About two hours after the royal guards\\ncame, and desired Ahmed to follow them. He said\\nhe would attend theni as soon as he had taken leave\\nof his wife, to whom he determined not to impart\\nwhat had occurred until he saw the result. He bade\\nher farewell very affectionately; she supported her-\\nself with great fortitude on this trying occasion, ex-\\nhorting her husband to be of good cheer, and said a\\nfew words about the goodness of Providence. But\\nthe fact was, Sittara fancied, that if God took the\\nworthy cobbler to himself, her beauty might attract\\nsome rich lover, who would enable her to go to the\\nHemmam with as much splendor as the astrologer s\\nlady.\\nThe good man stood before the king, who said,\\nAhmed, thy looks are promising; hast thou discov-\\nered my treasure?\\nDoes your majesty require the thieves or the\\ntreasure? The stars will only grant one or the\\nother, said Ahmed, looking at his table of astrolo-\\ngical calculations. Your majesty must make your\\nchoice. I can deliver up either, but not both.\\nI should be sorry not to punish the thieves,\\nanswered the king; but if it must be so, I choose the\\ntreasure.\\nAnd you give the thieves a full and free par-\\ndon?\\nI do, provided I find my treasure untouched.\\nThe king and all his nobles followed the cobbler", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0296.jp2"}, "297": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 293\\nto the ruins of the old Hemmam.\\nThe king s joy knew no bounds; he embraced\\nAhmed, and immediately appointed him his chief as-\\ntrologer, assigned to him an apartment in the palace,\\nand declared that he should marry his only daughter.\\nThe young princess, who was more beautiful than\\nthe moon, was not dissatisfied with her father s\\nchoice; for her mind was stored with religion and\\nvirtue, and she had learned to value beyond all earth-\\nly qualities that piety and learning which she be-\\nlieved Ahmed to possess.\\nAs Ahmed did not return to his house, Sittara\\nonly heard of his elevation from t common rumor.\\nHer husband was chief astrologer the very situa-\\ntion she had set her heart on; but he had married a\\nprincess. Her envy was excited by the accounts she\\ndaily heard of Ahmed s happiness, and of the beauty\\nof the princess; and she now became anxious only for\\nhis destruction.\\nAn opportunity of indulging her revengeful feel-\\nings was not long wanting. The king of Seestan\\nhad sent an emerald of extraordinary size and bril-\\nliancy as a present to the king of Iran. It was care-\\nfully enclosed in a box, to which there were three\\nkeys, and one of them was given in charge to each of\\nthe three confidential servants employed to convey\\nit. When they reached Ispahan, the box was open-\\ned, but the emerald was gone.\\nThe king heard the story with astonishment, but\\nwas unable to find any clue by which he might ac-\\ncertain the truth. The report spread through the\\ncity; and Sittara thought she had now the means of", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0297.jp2"}, "298": {"fulltext": "294 ABOUT PEESIA AND ITS PEOPLE.\\nworking her husband s ruin. She solicited a private\\naudience of his majesty, on the plea of having a com-\\nmunication of importance to make. On entering\\nthe royal presence she threw herself at his feet, ex-\\nclaiming, Pardon, O king! my having so long con-\\ncealed the guilt of my husband Ahmed, whose al-\\nliance is a disgrace to the royal blood. He is no as-\\ntrologer, but an associate of thieves, and by that\\nmeans alone did he discover the royal treasure. If\\nany doubts are entertained of my speaking the truth,\\nlet his majesty command Ahmed to recover the\\nemerald which the servants of the king of Seestan\\nhave stolen.\\nThe king, who loved his son-in-law, was grieved\\nby this information. Still he resolved to put Ahemd\\nto the test. He therefore sent for Ahmed, told him\\nwhat had happened, and added, I give you twenty\\ndays to discover who stole the emerald. If you sue\\nceed, you shall be raised to the highest honors of the\\nstate. If not, you shall sutfer death for having de-\\nceived me.\\nPoor Ahmed was by nature as sincere as he was\\npious and humble. He related, therefore to the\\nprincess without concealment or disguise, every\\nevent of his past life; and concluded with these\\nwords: You must see, from what I have said, how\\nincapable I am of doing what your father enjoins.\\nMy only consolation is, that I shall, in twenty days,\\nrelieve you from a husband, whom from this time you\\nmust despise.\\nI only love you the better, my dear Ahmed, for\\nyour sincerity and truth, said the princess. One,", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0298.jp2"}, "299": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 295\\nwho has been so favored by Heaven, must be dear to\\nevery pious heart. Be of good cheer; I will turn as-\\ntrologer this time, and see whether I can find out the\\nthief.\\nThe princess immediately invited the messengers\\nfrom the king of Seestan to her palace where she en-\\ntertained the strangers for several days, and con-\\nversed with them freely. The princess turned the\\nconversation one evening on wonderful occurrences;\\nand after each had related his story, said, I will\\nnow recount to you some events of my own life. T.\\nam my father s only child, and have therefore been\\na favorite from my birth. I was brought up in the\\nbelief that I could command whatever this world\\ncan afford. I thought my power of doing good, and\\nmaking everybody happy, was as unlimited as my\\nwish to do so. When I was eighteen I was betrothed\\nto my cousin. On the morning of my nuptials I\\nwent to walk in a garden near the palace, where I\\nhad been accustomed to spend some hours daily from\\nmy childhood. The old gardener, with whose cheer-\\nfulness I had often been amused, met me. Seeing\\nhim look verv miserable, I asked him what was the\\nmatter? He evaded a direct answer; but I insisted\\nupon his disclosing the cause of his grief, declaring\\nat the same time my determination to remove it.\\nYou cannot relieve me, said the old man,\\nwith a deep sigh.\\nMy pride was roused, and I exclaimed, X swear-\\nu Do not swear! said the gardner, seizing my\\nhand.\\nI do swear, I repeated, I will stop at nothing", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0299.jp2"}, "300": {"fulltext": "298 ABOUT PERSIA AND ITS PEOPLE.\\nto make you happy; and I further swear, that I wilt\\nnot leave this spot until you reveal the grief which\\npreys upon you.\\nThe old man, seeing my resolution, spoke with\\ntremulous emotion as follows: Princess, you know\\nnot what you have done. Behold a man who has\\ndared for these two years to look upon you with an\\neye of admiration; his love has at length reached\\nsuch a pitch, that without you he must be wretched\\nforever; and unless you consent to meet him in the\\ngarden tonight, and become his bride instead of that\\nof the prince, he must die.\\nI would have sacrificed my life a hundred times,\\nsooner than stain my honor by marrying this man;\\nbut I had made a vow in the face of Heaven, and to\\nbreak it seemed sacrilege. I told the gardener his\\ndesire should be granted, and that I would be in the\\ngarden an hour before midnight.\\nA little before midnight I contrived to dismiss\\nmy attendants, and, arrayed in my bridal apparel,\\nwhich was covered with the richest jewels, I went to-\\nwards the garden. I had not proceeded many yards,\\nwhen I was met by a thief, who, seizing me, said,\\nLet me strip you, madam, of these unnecessary or-\\nnaments; if you make the least noise, instant death\\nawaits you. In my state of mind such threats\\nfrightened me little. I wished to die, but I wished,\\nbefore I died, to fulfill my vow. I told my story to\\nthe thief, beseeching him to let me pass, and pledg-\\ning my word to return, that he might not be disap-\\npointed of his booty. After some hesitation, he al-\\nlowed me to proceed.", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0300.jp2"}, "301": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 297\\nI had not gone many steps, when I encountered\\na furious lion, which had broken loose from my\\nfather s menagerie. I dropped on my knees, repeat-\\ned my story, and assured him, if he would let me ful-\\nfill my vow, I would come back to him as ready to be\\ndestroyed as he could be to make me his prey. The\\nlion stepped aside, and I went into the garden.\\nI found the old gardener all impatience for my\\narrival. He Hew to meet me, exclaiming I was an\\nangel. I told him I was resigned to my engagement,\\nbut had not long to live. He started, and asked what\\nI meant. I gave him an account of my meeting with\\nthe thief and the lion. Wretch that I am! cried the\\ngardener; mow much misery have I caused! but bad\\nas I am, I am not worse than a thief, or a beast of\\nprey; which I should be, did I not absolve you from\\nyour vow, and assure you the only way in which you\\ncan now make me happy, is by forgiving my wicked\\npresumption.\\nu I was completely relieved by these words, and\\ngranted the forgiveness desired. On leaving the gar-\\nden, the lion met me. Noble lion, I said, I am\\ncome, as I promised you. I then related to him\\nhow the gardener had absolved me from my vow, and\\nI expressed a hope that the king of beasts would not\\nbelie his renown for generosity. The lion again\\nstepped aside, and I proceeded to the thief, who was\\nstill standing where I left him. I told him I was\\nnow in his power, but that, before he stripped me, I\\nmust relate to him what had happened since our last\\nmeeting. Having heard me, he turned away, say-\\ning, I am not meaner than a poor gardener, nor more", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0301.jp2"}, "302": {"fulltext": "298 ABOUT PERSIA AND ITS PEOPLE.\\ncruel than a hungry lion; I will not injure what they\\nhave respected.\\nDelighted with my escapes, I returned to my\\nfather s palace, where I was united to my cousin,\\nwith whom I lived happily till his death/\\nThe priDcess paused, and turning to one of them,\\nasked, Now which, think you, showed the greatest\\nvirtue in his forbearance the gardner, the thief, or\\nthe lion?\\nThe gardener assuredly, was his answer to\\nabandon so lovely a prize, when so nearly his own.\\nAnd what is your opinion said the princess to\\nhis neighbor.\\nI think the lion was the most generous, he re-\\nplied, he must have been very hungry; and in such\\na state it was great forbeaance to abstain from de-\\nvouring so delicate a morsel.\\nYou both seem to me quite wrong, said the\\nthird, impatiently; the thief had by far the most\\nmerit. Gracious Heavens! to have within his grasp\\nsuch wealth, and to refrain from taking it! I could\\nnot have believed it possible, unless the princess her-\\nself had assured us of the fact.\\nThe princess now, assuming an air of dignity,\\nsaid to the first who spoke, You, I preceive, are an\\nadmirer of the ladies; to the second, You are an\\nepicure; and then turning to the third, who was al-\\nreacty pale with fright, You, my friend, have the\\nemerald in your possession. You have betrayed\\nyourself, and nothing but an immediate confession\\ncan save your life.\\nThe guilty man threw himself at her feet, ac-", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0302.jp2"}, "303": {"fulltext": "ABOUT PERSIA AND ITS PEOPLE. 299\\nknowledged his offence, and gave her the emerald,\\nwhich he carried concealed about him. The princess\\nrose, went to her husband, and said, There, Ahmed,\\nwhat do you think of the success of my calcula-\\ntions? She then related the whole circumstance,\\nand bade him carry the jewel to her father.\\nAhmed took the emerald in silent astonishment,\\nand went with it to the king, who dazzled by its bril-\\nliancy and size, loaded his son-in-law with the most\\nextravagant praises. Poor Ahmed, conscious how\\nlittle he deserved such praise, threw himself at the\\nking s feet, and begged that he might be allowed to\\nspeak the truth, as he was readier to die than to con-\\ntinue imposing on his majesty s goodness.\\nAfter he had finished, the king summoned his\\nvizier and chief counsellors, and desired that his\\ndaughter also might attend, and when they were all\\nassembled, he spoke as follows: Daughter, I have\\nlearned the history of thy husband from his own\\nlips. I have also heard much in confirmation of the\\nbelief I have long entertained, that thy knowledge\\nand goodness are even greater than thy beauty.\\nThey prove that thou art born to rule. I will re-\\nsign my power into thy hands, being resolved to seek\\nthat repose which my declining years require. As\\nto thy husband, thou wilt dispose of him as it pleases\\nthee.\\nThe princess knelt to kiss her father s hand, and\\nanswered, May my father s life and reign be pro-\\nlonged for his daughter s happiness, and for that of\\nhis subjects! If my humble counsel is listened to, my\\nfather will continue to govern his people. As to", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0303.jp2"}, "304": {"fulltext": "300 ABOUT PERSIA AND ITS PEOPLE.\\nAhmed, I love and esteem him; he is .sensible, sincere\\nand pious, and I deem myself fortunate in having\\nfor my husband a man so peculiarly favored and pro-\\ntected by Heaven.-\\nThe. king was delighted with his daughter s wis-\\ndom and affection. Your advice, he said, my be-\\nloved daughter, shall be followed. 1\\nThe good cobbler was soon afterwards nominated\\nvizier; and the same virtue and piety, which had ob-\\ntained him respect in the humblest sphere of life,\\ncaused him to be loved and esteemed in the high sta-\\ntion to which he was elevated.\\nThe designs of Sittara were discovered, but her\\nguilt was pardoned. She was left with a mere sub-\\nsistence, a prey to disappointment; for she continued\\nto the last to sigh for that splendor she had seen dis-\\nplayed by the chief astrologer s wife at the Hem-\\nmam; thereby affording a salutary lesson to those\\nwho admit envv into their bosoms, and endeavor to\\nattain their ends by unreasonable and unjustifiable\\nmeans.", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0304.jp2"}, "305": {"fulltext": "", "height": "3462", "width": "2279", "jp2-path": "aboutpersiaitspe00knan_0305.jp2"}, "306": {"fulltext": "", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0306.jp2"}, "307": {"fulltext": "", "height": "3489", "width": "2182", "jp2-path": "aboutpersiaitspe00knan_0307.jp2"}, "308": {"fulltext": "V^^ o\\no\u00c2\u00b0V\\nf\u00c2\u00b0.\\n,0\\n,0\\n\u00e2\u0096\u00a0fc", "height": "3489", "width": "2236", "jp2-path": "aboutpersiaitspe00knan_0308.jp2"}, "309": {"fulltext": "J\\nfc\\nW\\nper\\nr\\no y v\\no\\nV\\nW\\n0^\\no\\nv\\ny i? v.\\nv\\n*W\\n.0\\nvV\\njr. a^ v\\np\\nx*\\n,0 o.\\nA T\\nr\\n,v\\ntf\\nk o\\nJ I\\np\\nNT\\nW\\n^SrV o q, 7*\\nO0\\nvV", "height": "3489", "width": "2182", "jp2-path": "aboutpersiaitspe00knan_0309.jp2"}, "310": {"fulltext": "", "height": "3722", "width": "2420", "jp2-path": "aboutpersiaitspe00knan_0310.jp2"}}