Safavid Empire

Paolo Piromalli (1591-1667) came from Siderno in Calabria. He joined the Order of Preachers (Dominicans) in around 1610, and spent the following two decades in Soriano Calabro, Naples, and Rome. In 1631, he was sent by the Sacra Congregatio de Propaganda Fide to the mission in Persia and Greater Armenia, for the purpose of bringing the Armenian Orthodox population into union with Rome. As a missionary he was heavily engaged in religious debates with clergymen of the Armenian Apostolic Church. (...)

The divinatory art of geomancy (ʿilm al-raml), Arabic answer to the I Ching, was third in popularity only to astrology and oneiromancy throughout the premodern Islamo-Christianate world, and is still widely practiced today from Iran and Yemen to west Africa and Madagascar. Despite its ubiquity among scholarly and ruling elites, however, the reflexive scholarly elision of occultism from Islamicate intellectual and cultural history means that this science has been very poorly studied beyond its reception by Europe. This holds especially true for the early modern Persianate world: in the wake of the occultist renaissance that swept the Islamicate heartlands from the late 8th/14th century onward, geomancers emerged as influential fixtures at Mughal, Safavid and Ottoman courts, and geomancy, offering detailed knowledge of past, present and future, was widely lionized as a means for controlling history—yet the subject remains almost untouched. And despite its status as a mathematical occult science predicated on a neoplatonic-neopythagorean system and animated by the twin principles of correspondence and secondary causation, its importance to the history of science has likewise only been recognized in its European context. Extending the work of Emilie Savage-Smith, Marion B. Smith and others, I therefore provide the first survey, necessarily tentative, of the development of geomantic theory and practice in the persophone world from the 7th/13th century onward, when Naṣīr al-Dīn Ṭūsī (d. 672/1274) inaugurated a specifically Persianate geomantic tradition for the benefit of his Mongol patron Hülegü. With Ṭūsī as precedent, geomancy went on to exercise some of the best minds of the early modern Persianate world as a mainstream occult-scientific tradition, and enjoyed a crescendo of popularity in the 10th/16th century with the approach of the Islamic millennium. After sketching the development of the eastern geomantic tradition, then, I identify the philosophical-scientific reasons for its great vitality and cultural prestige down to the present, with particular attention to authors on geomancy like Luṭf Allāh Nīshāpūrī Samarqandī (fl. 812/1409), Sharaf al-Dīn Yazdī (d. 858/1454), Shams al-Dīn Khafrī (d. 942/1535) and Hidāyat Allāh Munajjim-i Shīrāzī (fl. 1001/1593), court geomancer to Emperor Akbar at the turn of the millennium.

This article undertakes a comparison between Safavid Iran and modern Pakistan with
the aim of highlighting the similarities and differences between their respective state
projects of crafting ‘Islamic’ polities. The comparison proceeds through a focus on
the state-sanctioned practice of ritual cursing of Sunnis and Ahmadis in Safavid Iran
and Pakistan respectively. In both cases, the states made extensive legal efforts to
mark out these religious Others by vilifying them on charges of heresy and innovation.
This article argues that this vilification was oriented towards creating homogeneity
among political subjects of the polity, who were required by the state to curse and condemn these religious Others in order to demonstrate their submission to sovereign
power. Ritual cursing thus functioned as an oath of submission that was elicited by
the state to draw subjects into the project of sacralizing the polity and to discipline
them into reproducing the normative order of the sovereign power. There are also significant differences between the two cases that throw light on the historical specificity
of different modes of sovereignty in early modern and modern Muslim polities. While
Safavid kings sacralized their realm through the diffusion of scriptural law moulded to
enhance their own sovereign power, the Pakistani state is engaged in the sacralization
of the national body politic through its official religious nationalist ideology.

While the subject of the Venetian espionage in the Ottoman empire has received scholarly attention, no attempt has been made to study the baili's intelligence-gathering activities on Safavid issues in a systematic way. Through the close scrutiny of baili dispatches and other relevant materials of the Venetian State archives, this paper examines the role of the Venetian diplomats in Istanbul in information-gathering on the Safavids. It demonstrates that the baili used various techniques, particularly gifting, bribery, and information exchange with the Ottoman officials in order to collect and transmit to Venice a wide range of information on Ottomans' arch-rivals, the Safavids.

This is the text of a lecture given at a conference on Safavid Isfahan, held at Arrabida in Portugal in July 2007 by the Fundação Oriente. The paper traces the evidence for European influences on the art and fashion of Isfahan in the seventeenth century.

В этой статье рассмотрено современное состояние исследований по источниковедению истории государства Сефевидов в Азербайджане. Азербайджанские историки внесли свой вклад в переводе и изучение малоизвестных источников по истории государства Сефевидов. Публикация и введение в оборот ранее малоизвестных способствовало рост интереса к истории Сефевидов и появление нового поколения Сефевидских ученых в Азербайджане.

Summary
Azerbaijani historians have contributed to the critical editions and translations, as well. This article examines the present state of research in studies on Safavid sources in Azerbaijan. It aims to give an overview of the recent tendencies in studies on Safavid sources in Azerbaijan.

Iskandar Beg Munshi (Persian: اسکندربیگ منشی), a.k.a. Iskandar Beg Turkman (اسکندربیگ ترکمان) (c. 1560 – c. 1632), was a Persian historian of Turkmen origin of the Safavid emperor Shah Abbas I. Iskandar Beg began as an accountant in the bureaucracy, but later became a privileged secretary of the Shahs.[6] He wrote one of the greatest works of Persian historiography, Tārīk̲h̲-i ʿĀlam-ārā-yi ʿAbbāsī (Alamara-i Abbasi). The work begins with the origins of the Safavids and continues through the reign of Shah Abbas I.

His native language was Azerbaijani

Despite a "cultural turn" in the history of diplomacy and a growing interest in symbolic communication in diplomatic practices in the last decades, there remains little scholarship on importance of ritual and ceremony in Safavid-Ottoman diplomatic relations. It should be noted that, gift exchanges was an integral part of political culture of the states both in domestic and international levels. The nature of the gift expresses the idealized values and political identities of the exchanging societies as well as the relative status or international position of states.
The present paper aimed to identify the role and importance of the gift exchanges in Safavid-Ottoman diplomatic relations in 50s-60s of the 16th century. During that period gift exchanges between the Safavid and Ottoman states were conducted for various purposes, including to contribute to peace building, to decrease the tensions between these two powers and to congratulate the new ruler on his enthronement and etc. Sending and receiving some gifts in numbers of 9 makes it clear that, both the Safavids and Ottomans preserved that ancient Turkic tradition.

The study of the Azerbaijani statehood, diplomatic traditions and rich foreign policy of our forefathers acquire significant importance in the modern stage of Azerbaijan Republic’s foreign policy development.The subject of the thesis called “Azerbaijan in the system of international relations of XV-XVI centuries” includes the political mutual relations of Azerbaijani states (Karakoyunlu, Akkoyunlu, Shirvanshahs and Sefevis) of 15-16th centuries with the Asian and European powers, the place and role of these Azerbaijani states in the system of international relations.
The thesis consists of the Introduction, two chapters, conclusion, list of references and appendixes. Chapter I is divided into three and Chapter II into four paragraphs.
The introduction includes: the topicality of the theme, goal and duties, scientific novelty, theoretical and practical significance, methods and sources, approbation and structure of the research.
Chapter I “Azerbaijan in the system of international relations of the 15th century” dea0ls with the main directions of Azerbaijani states’ foreign policy in the 15th century, their relations with the states of Mamelukes, Timurid and the Ottoman Empire, their political relations with the European states and the relations of Akkoyunlu-Georgian rulers.
Chapter II called “Azerbaijan in the system of international relations of the 16th century” determines the key directions of the foreign policy of Sefevis’, the basis of Azerbaijan statehood in the 16th century, investigates its political relations with Sheybani’s and Great Mogol’s states. Here is investigated and analyzed the political relations of Sefevis with the Ottoman Empire and the European powers. The chapter deals with the research of Sefevi- Mamluke relations. The role and place of Sefevis in the system of international relations of the 16th century are determined thoroughly.
The scientific results, conclusions of the research are reflected in the conclusion of the dissertation.

Iskandar Beg Munshi (Persian: اسکندربیگ منشی), a.k.a. Iskandar Beg Turkman (اسکندربیگ ترکمان) (c. 1560 – c. 1632), was a Persian historian of Turkmen origin of the Safavid emperor Shah Abbas I. Iskandar Beg began as an accountant in the bureaucracy, but later became a privileged secretary of the Shahs. He wrote one of the greatest works of Persian historiography, Tārīk̲h̲-i ʿĀlam-ārā-yi ʿAbbāsī (Alamara-i Abbasi). The work begins with the origins of the Safavids and continues through the reign of Shah Abbas I.

His native language was Azerbaijani

The present article aims to examine the funeral practices in Azerbaijan in the 16th and 17th centuries based on travelogues by Europeans authors and Oruj Bey Bayat. It should be noted that, Western travelers and Oruj Bey gave interesting and valuable information not only on political and economic life in Safavid Azerbaijan, bur also on religious beliefs and traditions, including the customs and rituals for dealing with mourning and burial.

OPEN ACCESS: http://doi.org/10.30687/978-88-6969-592-6

ABSTRACT: The emergence of the Safavid Empire in the early sixteenth century marked a significant change in the geopolitics of the Middle East. This momentous change coincided with the widening of Ottoman expansion eastward and the exploration by European powers, especially by Venice, of the possibilities of forming alliances against the Ottomans with the involvement of the Safavids. Thus, Ottoman threat and commercial interests contributed to the emergence and development of diplomatic, cultural, and trade relations between the Republic of Venice and the Safavid Empire, which lasted until the end of the seventeenth century. Drawing on the documents from the Venetian State Archives and other contemporary sources, this book focuses mainly on some aspects of Safavid diplomacy, including the language of the Safavid polity, the role of European subjects as interpreters for the shahs, material and visual characteristics of Safavid diplomatic letters to Venice, the attitude of the Safavids towards resident diplomacy, the reception of the European envoys in the Safavid court and Europeans’ perception of Safavid diplomatic practices, as well as the characteristics of the Safavid embassies to Venice. We have tried to explain the role of Turkish as a language of diplomacy and communication in Safavid-Venetian encounters. We have also attempted to explore briefly how the Venetians distinguished Safavid subjects according to their ethno-linguistic affiliations. Finally, we examine the Ottoman factor in Safavid-Venetian relations in order to establish to what extent, if any, the Ottomans had an impact on the overall character of Safavid-Venetian relations.

Исследование источников по истории Сефевидов остается перспективной задачей для исследователей-медиевистов, поскольку некоторые исторические источники до сих пор не исследованы в полном объеме. Труд Хайати Тебризи является одним из важнейших источников по истории первых Сефевидов.

During his stay in Isfahan, della Valle composed a short vindication of Christian belief in Persian under the title Risāla-yi Piṭrūs dillā Vāllī begzāda az Rīm-i Pāpā bi-jānib-i khuddām-i siyādat-panāh-i Mīr Muḥammad dar baʿżī umūr-i dīn-i masīḥiyān ('A treatise by the Roman nobleman Pietro della Valle to the nobleman Mīr Muḥammad on some questions of Christianity'). The work was completed in 'five or six days' in early April 1621, certainly before Easter (11 April), and covers 18 folios in the 1621 MS Vat - pers.7. (...)

The Dominican and Augustinian missionary orders penetrating into the Safavid lands, got special privileges from the Safavid kings and managed to build churches and monasteries here. These priests played an important role in translating the Bible and compiling dictionaries. Bartholomew of  Podio and John of Florence who came to Azerbaijan in the 14th century, learned Turkish and Persian while in Italy. Jean-Baptiste Tavernier (2010), who visited Nakhchivan in 1650, describes in his travelogue that Latinization had so thoroughly penetrated this remote corner of Christianity that the Eastern Community of the Safavid Empire chanted the Dominican songs in Latin and offered the Latin Mass. Relacao Verdadeira (True Connection), a valuable source on the activities of the Augustinians in the territory of the Safavid Empire of Azerbaijan describes the visit of Shah Abbas I to the Church of St.Augustine in December 1608 together with the courtiers: “The beautifully decorated floor is covered with carpets and various aromatic substances (incenses) are burnt in church. The church is equipped with organs and other musical instruments. There are various divine paintings depicted on the altar of the Church: Paintings of the Virgin Mary and Jesus Christ – Our Savior. The choir plays local Portuguese music.” (Flannery, 2013, p.120 ). The main purpose of this research is to study the role of the Dominican and Augustinian Churches in intercultural and interreligious relations. On the other hand, the presence of Catholics among the Muslim population changed the attitude of Shah Abbas I to the churches. The Shia clerics complained about missionaries that the Augustinians sent about 5,000-7,000 people to Hormuz to become Catholic. The Englishman Thomas Herbert visited the Safavid lands in 1627. His travelogue describes the churches and the espionage activities of the clergy. ( Herbert, 2015, p.59) It is important to note that there were also priests who converted to Islam among Augustinians. One of the purposes of our study is to shed light on the causes of the conflict between Catholic missionaries and the Safavid population based on the sources of the period.

جمع بندی
در دوره شاه عبّاس اوّل، دربارهاي هند و خصوصاً اكبر، به عنوان يك بدیل دربار صفوي، بسياري از مهاجران ايراني و در ميان ايشان، نقطويّان را به خود جذب كرده است. ظاهراً استقبال حكومتهاي شبه قارّه و خصوصا حكومت اكبر شاه از ناراضیان، دست شاه عبّاس اوّل را در اعمال خشونت زياد نسبت به طبقه ناراضي بسته باشد. به نظر مي‌آيد كه بسياري از اصلاحات شاه عبّاس اوّل فقط در رقابت با اكبر شاه و نيز خشك كردن زمينه‌هاي اجتماعي ظهور ناراضيان و خصوصاً نقطويّان صورت گرفته باشد. شاه عبّاس اوّل براي از بين بردن بعضي از اشخاص ناراضي مانند ميرعماد قزويني و آقا خضرا به شيوه تروريزم مخفي دولتي دست يازيده تا بتواند از تبعّات اين عمل كه مهاجرت هر چه بيشتر اشخاص كارآمد به كشور هند بوده در امان بماند. احتمالاً شاه عبّاس در بسياري از امور از اكبر تقليد كرده كه دستور تراشيدن ريش به رعايا یکی از اين موارد است.
از يك ديدگاه كلّي حركت نقطويّه يك حركت شعوبي‌گرايانه بوده كه برغم وجود بعضي از تناقضات در ايدئولوژي ان، درصدد امحاي سلطه فرهنگي اعراب بر ايران بوده است. اين حركت كه توسّط محمود پسيخاني شكل گرفته، در طیّ زمان توسّط ديگران حمايت و راهبري شده و نكات ضدّ عرب و ايراني‌گرايانه آن تقويت شده است و برغم این گرايش كه در دربار اكبر به خوبي نمود پيدا كرده، اقوام ديگر نیز نظير تركان نيز در آن جذب شده‌اند و به اين حركت ويژگي فراقوام‌گرايانه بخشيده‌اند.
نقطويان و ناراضیان در دربارهاي هند و خصوصاً دربار اكبر شاه، منشا تغييرات گسترده‌اي شدند. به نظر مي‌آيد كه در ميان اين افراد صبغه شعوبي گرايانه پر رنگ بوده باشد. اينان به رشد و تعميق زبان فارسي در هند كمك زيادي كردند و بسياري از كتابها را از زبانهاي ديگر به زبان فارسي ترجمه نمودند و يك موج فرهنگي در گسترش ادبيّات فارسي به راه انداختند.

Aḥmad ibn Zayn al-ʿĀbidīn ʿAlavī ʿĀmilī Iṣfahānī was one of the most prominent Twelver Shīʿī scholars in Safavid Persia in the first half of the 17th century. His family had migrated to Iran from Jabal ʿĀmil in Ottoman Syria. Among his teachers was the influential ‘chief jurisconsult’ (shaykh al-Islām) of Isfahan, Bahāʾ al-Dīn al-ʿĀmilī (‘Shaykh Bahāʾī’, d. 1621), as well as the renowned Shīʿī savant Muḥammad Bāqir Astarābādī (‘Mīr Dāmād’, d. 1631), who was ʿAlavī’s cousin and father-in-law. His teachers issued ʿAlavī with three 'licences to transmit' (ijāzāt al-riwāya), which are dated respectively to the end of August 1608, July-August 1609, and 1610-11. (...)

in reviewed work Susan Mokhberi deals with the development of French-Persian relations in the 17th and the 18th centuries. Based on studying diplomatic correspondence, belles-lettres and picture sources she depicts how the development of the French relation to Safavid Persia progressed, how the French defined themselves towards this country.

The Beginnings of the Diplomatic Contacts of Safavid Persia with the Habsburgs and the Kingdom of Hungary in the Early 16th Century

The study deals with the issue of the first diplomatic contacts of Safavid Persia, Jagiellonian Kingdom of Hungary and the Habsburg Monarchy in the early 16th century. The introduction will present primary source materials edited in the collections as well as the respective scholarship. Based on these materials, I will reconstruct the beginnings of the aforementioned diplomatic relations. At first, key emphasis will be placed on the international circumstances of the relations’ constitution at the beginning of the 16th century. The conceptual framework of this historical issue will examine the question of the creation of an anti-Ottoman alliance which should have included Safavid Persia. Because of this, the Safavid dynasty (1501 – 1736) had established contacts with several European states (such as the Papal Curia, Venice and Portugal) from the beginning of their reign. It was they who conveyed the information about Persia to other political leaders of the then Europe, including the Hungarian king and the Holy Roman emperor. Furthermore, I will pursue an analysis of the first surviving correspondence between the first Safavid Shah Ismāʿīl (1501 – 1524), the Hungarian King Louis II. Jagiellonian (1516 – 1526) and the Holy Roman Emperor Charles V (1519 – 1556). Afterwards, I will indicate the further development of these nascent diplomatic contacts. The study intends to contribute to the knowledge on the international relations and diplomacy between the “West” and the “East” at the beginning of the 16th century, to which the Kingdom of Hungary, the Habsburg Monarchy and Safavid Persia belonged.

The Safavid Emirs - The Korchibashi
Even if the Turkish-Muslim states of the Middle Ages repeated each other according to their state structure, they were exposed to a number of changes under the influence of events growing from time to time and sects. New institutions, agencies, authorities and titles were created due to some differences formed in the state organizations. We can indicate the Safavid state organization and its competent authorities as one of such examples of series of Turkic states are exposed that changes. For that reason, our article deals with the Korchibashi authority which headed the rank of influential amirs in the Safavid state organization. What kind of varied peculiarities it differed from other Turkish-Muslim states was attempted to put forth in our article.
Keywords: Safavids, qorchibashi, titels of emirs, theqorchi groups.

1. Introduction
The present article investigates different terms describing arms and armor and their diverse typology in Persian martial tradition taken from a selected number of 48 dated Persian manuscripts from the 10th to the 19th centuries C.E.  Persian manuscripts often mention different types of arms and armor used by warriors on the battlefield.  To the readers of epic stories, historical books and manuscripts, and poems, these terms present an enigma as without a thorough understanding of the shape and function of different types of arms and armor and their proper historical construction and usage, readers will not be able to understand the texts in a proper way.  The goal of this article is to provide an accurate analysis of terms describing different types of arms and armor that appear in Persian manuscripts.  Forty eight Persian manuscripts ranging from the 10th to the 19th centuries C.E. were consulted to set up a reliable linguistic base for the study of different types of arms and armour.  These manuscripts include epics such as the 10th-century epic Šāhnāme [Book of Kings] by Ferdŏsi, antologies such as the 11th-century collection of poems Divān-e Manučehri Dāmqāni [Poems of Manučehri Dāmqāni] by Manučehri Dāmqāni, the travel accounts such as the 11th-century Safarnāme-ye Nāser Xosrŏ [Travel Accounts of Nāser Xosrŏ] by Nāser Xosrŏ, treatises on war and strategy such as the 12-century C.E. manuscript Ādāb al-Harb va al-Šojā-e [The Customs of War and Bravery] by Mobārak Šāh Faxr-e Modabbar, heroic stories such as the 15th-century manuscript Zafarnāme by Yazdi, historical manuscripts such as the 17th-century manuscript Tārix-e Ālam Ārāye Abbāsi [History of Abbāsi] by Eskandar Beyg Torkamān, geography and crafts books such as the 19th-century Joqrāfiyā-ye Esfahān [Geography of Isfahan] by Tahvildār Esfahāni, and period lexicons such as the 19th-century lexicon Farhang-e Jahānigiri [The Lexicon of Jahānigiri] by Anjavi Širāzi.  Normally, Persian epics refer to warriors who started the duel with archery.  Then they switched to the lance.  When the lance shafts were broken, warriors continued the fight with maces or axes.  Often due to heavy strikes the handles of maces were bent during the combat.  In this moment, warriors started to use their swords.  When the sword blades were broken, warriors then started to wrestle. A very frequently used technique was to throw the opponent on the ground.  Achieving this, the victor sat on the opponent's chest and killed his opponent using a knife or dagger.  Warriors also used different typs of armor to protect their body.

Modern Iran: Caliphs, Kings, and Jurisprudents explores the changes in Iranian identity that have taken place in ancient, medieval, and contemporary times. Students learn how this identity has been transformed from an abstract Zoroastrian order into a vibrant Shi'ite creed rooted in ancestor worship.
Readers learn about the earliest stages of Iran's development, including the Rashidun Caliphs, the Umayyads, and the Abbasids. They study the impact of the Mongols, Safavids, and Qajars. Later chapters discuss the rise of the Pahlavis, Islamic Iran, and the rule of the jurisprudents. The book concludes with a consideration of what lies ahead for modern Iran, as well as a comprehensive summing up of Iranian identity.
Detailed and comprehensive, Modern Iran is well-suited to courses in Islamic studies, particularly Shi'ite Islam, Iranian studies, and Iranian culture and identity. With its clear commitment to placing Iran in appropriate and accessible historical and cultural contexts, the book is also an excellent supplemental text for classes on Iran and the west.

Bu məqalənin orijinalı “L’ Evolution de la garde royale des Safavides” adı ilə fransız dilində, 1984 –cü ildə “ Moyen Orient et Océan Indién” jurnalında dərc olunmuşdur. Los Ancelesdəki Kaliforniya Universitetinin əməkdaşı Rudi Mətyu bu məqaləni ingilis dilinə tərcümə edərək, onu “İranian Studies” jurnalında nəşr etdirmişdir. Bu tərcümə əsərinə görə R.Mətyu 1990-cı il üçün “İranian Studies” jurnalı tərəfindən təqdim olunan “Malkolm Kerr” mükafatına layiq görülmüşdür.

Hovhannēs Mrk‘uz Jułayec‘i (1643-1715) was a prominent Armenian theologian and philosopher from New Julfa, a suburb of the Safavid capital Isfahan where several hundreds of Armenian families were forcefully resettled by Shah ʿAbbās I (r. 1587-1629) in the early 17th century. As a priest of the Armenian Apostolic Church, he received the rank of vardapet (‘doctor of theology’) in 1669. (...)

The aim of the article is to clarificate the relationship of the Safavid state with the East, based on the research of The University of Toronto Honorary Professor Roger Savory, author of fundamental works on the history of the Safavids of British origin. To determine the reliability of the information reflected in the object of the study, a comparative analysis and generalization of the available facts were carried out. R.Savory, like almost all English-speaking researchers, described the Safavids as one of the most powerful empires of the Middle Ages in both the Near and Middle East and Western Europe, which played a decisive role in the life of all Eurasia, and also made a valuable contribution to the cultural treasury of mankind. The level of study of the relationship of the Safavid state with the East is studied and analyzed in the works of R.Savory.

The mission of Nicholas von Warkotsch and Lucas Pauli to Moscow in 1589
and the question of the Habsburg-Persian alliance against the Ottomans

During the 16th century, several European states were constantly dealing with the issue of creation an anti-Ottoman alliance. The goal was to cooperate on the elimination of the Ottoman power and its expansion in Europe. In addition, traditional European members of the anti-Ottoman league (the Papal State, the Spanish and Austrian Habsburgs, Venice) were counting on the help of the Eastern empires such as the Tsardom of Muscovy and the Safavid Persia. In connection with this policy, Habsburg–Persian diplomatic relations continued to develop. In the second half of the 1580s, the Tsardom of Muscovy began to play an important mediating role in the context of Habsburg–Persian relations. One suitable example was the first mission of Nicholas von Warkotsch and Lucas Pauli to Moscow in 1589. The aim of this study is to analyze the issue of Habsburg–Persian relations in the context of efforts to form an anti-Ottoman alliance during Warkotsch’s and Pauli’s mission to Moscow. This issue is brought up on the background of a broader international political context in the second half of the 1580s. The Warkotsch’s and Pauli’s mission is also related to the Persian mission of the Hadi beyg (1587) and later the Budaq beyg to Moscow (1590). The analysis of the preserved archival and published documents concerning the above-mentioned missions reveals the goals and attitudes of all negotiating parties (Habsburgs, Persia and Moscow) in relation to the creation of an anti-Ottoman alliance.

If you need a copy please send your email to me.

A Memorandum of Transfer by Jacobus Hooghkamer for Magnus Wighelman, Gambron, 4th of May 1702.
In this book, the reader could see the translation of the Memorandum of Transfer plus the transcription of the original 17th century Dutch and the PDF version of the manuscript itself, and few related Persian Manuscripts.