Kirman is the chief city of ancient Caramania [43] and stands in the centre of four great highways which run from the south and the west. Its situation makes it a very important centre of commerce between the Persian Gulf and the markets of Khorassan, Bokhara, and Balk. Of the twelve thousand Guebres who were formerly resident in this locality, there only remain, according to the census taken in 1878 by the orders of the Governor, thirteen hundred and forty-one. [44] At the time of the Arab invasion, Kirman served as a place of refuge for King Yezdezard, and passed successively into the hands of the Beni-Buzak, the Seldjoukides Turks, the kings of Kharezm (Khiva), and a Kara-Kitaienne family which remained in power till the year 1300; and it was also the See of the Nestorian metropolitan bishopric of Fars. This city had to suffer much from the invasions, from the east and west, of Gengis-Khan, Timour, the Afghans and Nadirshah. The siege it sustained in 1494 is memorable for the massacres ordered by Aga Mahomed Khan. [45] It was within its walls that the last of the family of the Zends, Luft Ali-Khan, had taken refuge. Betrayed by his followers, the young prince contrived, however, to escape the cruelty of the redoubtable Kadjar eunuch. For three months the soldiers committed all sorts of excesses, the town was given up to plunder [46] and finally razed. A little later, having been rebuilt by Fath-Ali-Shah, it recovered by degrees its ancient prosperity, thanks to a capable and at the same time avaricious and strict governor, Vekil-ul-Mulk. The ruins of Kirman occupy a length of three miles. The modern town contained in 1879, 42 mosques, 53 public baths, 5 madressas, 50 schools, 4 large and small bazaars, and 9 caravanserais. Its commerce is flourishing, the carpets and shawls manufactured there being very wonderful. The physical and moral condition of the Guebres has changed very little in Persia. Their contact with the Mussalmans has neither relaxed nor enervated that condition. The women, of whom the majority belong to poor families, are renowned for their chastity, while the men are so famous for their morality that they are particularly employed in the gardens of the Shah. From an ethnographical point of view, this is what can be said; we follow the resume given by M. Houssay [47]: