by the dragoman of the British Consulate, is to the effect that this building and an adjacent mosque were founded by a nameless benefactor during the caliphate of Malek Khan and in the year of the Hegira 351 (A.D. 962). The inscription is described as consisting of two portions, one on either tower. [192] Personally I could not discover any trace of Cufic writing, nor, so far as I am aware, has such been observed upon this monument by any of my predecessors. Adjoining the building on the south side is a circular tomb in hewn stone, resembling the mausolea at Akhlat, which are works of the thirteenth century. Tradition ascribes the tomb to a Sultan of Persia. [193] [Ulu Jami.] The large mosque of Ulu Jami is not more than a few steps distant from the entrance to Chifteh Minareh. It has rather a vast interior with several vaulted aisles; but it is devoid of architectural pretensions. I was shown an ancient paper belonging to this mosque, in which it was stated that it had been built by the Head of the Government and Religion, Mohammed el-Fateh, in A.H. 575 or A.D. 1179. The most pleasing situation in the city is that which is presented by the disposition of the buildings as you make your way southwards up an irregular ravine or gully, down which trickles a little stream. On your right hand the high ground is crowned by the bastions of the citadel; while to your front, on the same heights a little south of these grim walls, rise the slender towers of Chifteh Minareh. The slopes on the east are much gentler, and are covered with houses, terraced up the incline. Here and there you may discern a pile of stones, or a block of masonry abutting on a house. These fragments are the [Relics of the old walls.] relics of the old walls, which formerly separated the great mosque, the Chifteh Minareh and the citadel from the suburbs with which these buildings are now continuous. One may turn aside among the houses to visit a [Holy well.] holy well, which is frequented by both Mussulmans and Armenians. The former assert that it is situated on the spot where the successor of Sheikh Abdul Kader of Baghdad is said to have met his death. The latter attribute its origin to a miracle, by which the water welled up from the ground upon which was shed the blood of two of their martyrs, the brothers Isaac and Joseph. They met their fate in A.D. 796. [194] The spring rises from the mud floor of a humble little house, and is quite tepid to the touch.