Chapter VIII: Introduction (7)

Ten years ago[241] there rose a man of the name of David El-Roy, of the city of Amaria, who had studied under the prince of the captivity, Chisdai, and under Eli, the president of the college of Geon Jacob in the city of Bagdad, and who became an excellent scholar, being well versed in the Mosaic law, in the decisions of the rabbins, and in the Talmud; understanding also the profane sciences, the language and the writings of the Mohammedans, and the scriptures of the magicians and enchanters. He made up his mind to rise in rebellion against the king of Persia, to unite and collect the Jews who live in the mountains of Chaphton, and with them to engage in war with all Gentiles, making the conquest of Jerusalem his final object. He gave signs to the Jews by false miracles, and assured them, "the Lord has sent me to conquer Jerusalem, and to deliver you from the yoke of the Gentiles." Some of the Jews did believe in him, and called him Messiah. When the king of Persia became acquainted with these circumstances, he sent and summoned David into his presence. The latter went without fear, and when brought before the court he was asked, "Art thou the king of the Jews?" to which he made answer and said, "I am." Upon this the king immediately commanded that he should be secured and put into the prison where the captives are kept who are imprisoned for life, situated in the city of Dabaristan, on the banks of the Kizil Ozein, which is a broad river. After a lapse of three days, when the king sat in council to take the advice of his nobles and officers respecting the Jews who had rebelled against his authority, David appeared among them, having liberated himself from prison without human aid. When the king beheld him he inquired, "Who has brought thee hither, or who has set thee at liberty?" To which David made answer, "My own wisdom and subtility; for verily I fear neither thee nor thy servants." The king immediately commanded that he should be seized, but his servants answered and said, "We see him not, and are aware of his presence only by hearing the sound of his voice." The king was very much astonished at David's exceeding subtility, who thus addressed him: "I now go my own way;" and he went out, followed by the king and all his nobles and servants to the banks of the river, where he took his shawl, spread it upon the water, and crossed it thereupon. At that moment he became visible, and all the servants of the king saw him cross the river on his shawl. He was pursued by them in boats, but without success, and they all confessed that no magician upon earth could equal him. He that very day travelled to Amaria, a distance of ten days' journey, by the help of the Shem Hamphorash[242], and related to the astonished Jews all that had happened to him. The king of Persia afterwards sent to the Emir-el-Mumenin, the khalif of Bagdad, principal of the Mohammedans, to solicit the influence of the prince of the captivity, and of the presidents of the colleges, in order to check the proceedings of David El-Roy, and threatening to put to death all Jews who inhabited his empire. The congregations of Persia were very severely dealt with about that time, and sent letters to the prince of the captivity and the presidents of the colleges at Bagdad to the following purpose: "Why will you allow us to die, and all the congregations of this empire? Restrain the deeds of this man, and prevent thereby the shedding of innocent blood." The prince of the captivity and the president of the colleges hereupon addressed David in letters which run thus: "Be it known unto thee that the time of our redemption has not yet arrived, and that we have not yet seen the signs by which it is to manifest itself, and that by strength no man shall prevail. We therefore command thee to discontinue the course thou hast adopted, on pain of being excommunicated from all Israel." Copies of these letters were sent to Sakhai, the prince of the Jews in Mosul, and to R. Joseph the astronomer, who is called Borhan-al-Fulkh, and also resides there, with the request to forward them to David El-Roy. The last mentioned prince and the astronomer added letters of their own, in which they advised and exhorted him; but he nevertheless continued in his criminal career. This he carried on until a certain prince of the name of Sin-el-Din, a vassal of the king of Persia, and a Turk by birth, cut it short by sending for the father-in-law of David El-Roy, to whom he offered ten thousand florins if he would secretly kill David El-Roy. This agreement being concluded, he went to David's house while he slept, and killed him on his bed, thus destroying his plans and evil designs. Notwithstanding this, the wrath of the king of Persia still continued against the Jews who lived in the mountains and in his country, who in their turn craved the influence of the prince of the captivity with the king of Persia. Their petitions and humble prayers were supported by a present of one hundred talents of gold, in consideration of which the anger of the king of Persia was subdued, and the land was tranquillized.

From that mountain to Hamadan[243] is a journey of ten days; this was the metropolis of Media, and contains about fifty thousand Jews. In front of one of the synagogues is the sepulchre of Mordecai and Esther. Four days from thence stands Dabaristan[244], on the river Kizil Ozein; it contains about four thousand Jewish inhabitants. The city of Ispahan is distant seven days' journey; it is the metropolis of Persia, and residence of the king, being twelve miles in extent, and containing about fifteen thousand Jews. Sar Shalom, the rabbi of this city and of all other towns of the Persian empire, has been promoted to the dignity by the prince of the captivity.

Four days distant stands Shiraz, or Fars, a large city, containing about ten thousand Jews. It is seven days thence to Giva[245], a large city on the banks of the Oxus, containing about eight thousand Jews. Very extensive commerce is carried on in this place, to which traders of all countries and languages resort; the country about it is very flat. Five days from thence, on the frontiers of the kingdom, stands Samarkand, a city of considerable magnitude, which contains about fifty thousand Jews. The prince rabbi Obadiah is the governor of the community, which includes many wise and learned men. Four days from thence is the province of Tibet, in the forests of which country that beast is found which yields the musk. To the mountains of Khazvin, on the river Kizil Ozein, it is a journey of eight-and-twenty days. Jews of those parts, who live in Persia at present, report that the cities of Nisapour are inhabited by four tribes of Israel, viz., the tribe of Dan, that of Zebulon, and that of Naphthali, being part of the first exiles who were carried into captivity by Shalmaneser, king of Ashur, as reported in Scripture[246]. He banished them to Halah and Habor, the mountains of Gozan, and the mountains of Media. The extent of their country is twenty days' journey, and they possess many towns and cities in the mountains. The river Kizil Ozein forms their boundary on one side, and they are subject to no nation, but are governed by their own prince, who bears the name of rabbi Joseph Amarkhela Halevi[247]. Some of these Jews are excellent scholars; others carry on agriculture; and many of them are engaged in war with the country of Cuth, by way of the desert. They are in alliance with the Caphar Tarac, or infidel Turks[248], who adore the wind and live in the desert. This is a people who eat no bread and drink no wine, but devour the meat raw and quite unprepared; they have no noses, but draw breath through two small holes, and eat all sorts of meat, whether from clean or unclean beasts. They are on very friendly terms with the Jews.

About eighteen years ago this nation invaded Persia with a numerous host, and took the city of Rai, which they smote with the edge of the sword, carrying off the spoil to their deserts. Nothing similar had been seen before in the kingdom of Persia; and when the king of that country was made acquainted with this occurrence, his wrath was kindled, for, said he, "in the time of my predecessors no host like this ever issued from the desert; I will go and will extinguish their name from the earth." He raised the war-cry in the whole empire, collected all his troops, and made inquiry whether he could find any guide that would show him the place where his enemies pitched their tents. A man was met with, who spoke thus to the king: "I will show thee the place of their retreat, for I am one of them." The king promised to enrich him if he would fulfil his promise, and show him the way. Upon inquiry how many provisions would be necessary for this long march through the desert, the spy answered: "take with you bread and water for fifteen days, as you will find no provisions whatever before you reach their country." This advice being acted upon, they travelled fifteen days in the desert, and as they met with nothing that could serve for sustenance, they became extremely short of provisions, and men and beasts began to die. The king sent for the spy, and thus spoke to him: "What is become of thy promise to show us our enemy?" No other reply being made than "I have mistaken my way," the head of the spy was cut off by the king's command. Orders were issued that every one who had any provisions left should share them with his companion; but every thing eatable was consumed, even the beasts, and after travelling thirteen additional days in the desert, they at last reached the mountains of Khazvin, where the Jews dwell. They encamped in the gardens and orchards, and near the springs, which are in the vicinity of the river Kizil Ozein. It being the fruit season, they made free with it and destroyed much, but no living being came forward. They saw, however, cities and many towers on the mountains, and the king commanded two of his servants to go and inquire the name of the nation which inhabited these mountains, and to cross over to them, either in boats or by swimming the river. They at last discovered a large bridge, fortified by towers, and secured by a gate which was locked, and on the other side of the bridge a considerable city. They shouted on their side of the bridge until at last a man came forth to inquire what they wanted or to whom they belonged. They could not, however, make themselves understood, but brought an interpreter who spoke both languages; the questions being repeated, they replied: "We are the servants of the king of Persia, and have come to inquire who you are and whose subjects." The answer was: "We are Jews, we acknowledge no king or prince of the Gentiles, but are subjects of a Jewish prince." Upon inquiries after the Ghuzi, the Caphar Tarac or infidel Turks, the Jews made answer: "Verily they are our allies, and whoever seeks to harm them we consider our own enemy." The two men returned and reported this to the king of Persia, who became much afraid, and particularly so when, after a lapse of two days, the Jews sent a herald to offer him battle. The king said, "I am not come to make war against you, but against the Caphar Tarac, or infidel Turks, who are my enemies; and if you attack me I will certainly take my vengeance, and will destroy all the Jews in my own kingdom, for I am well aware of your superiority over me in my present position; but I entreat you to act kindly and not to harass me, but allow me to fight with the Caphar Tarac, my enemy, and also to sell me as much provision as I want for the maintenance of my host." The Jews took counsel among themselves, and determined to comply with the request of the king of Persia for the sake of his Jewish subjects. The king and all his host were consequently admitted into the country of the Jews, and during his stay of fifteen days he was treated with most honourable distinction and respect. The Jews, however, meanwhile sent information to their allies, the Caphar Tarac, and made them acquainted with the above-mentioned circumstances; these took possession of all the mountain passes, and assembled a considerable host, consisting of all the inhabitants of that desert and when the king of Persia went forth to give them battle, the Caphar Tarac conquered, killing and slaying so many of the Persians, that the king escaped to his country with only very few followers. One of the horsemen of the retinue of the king enticed a Jew of that country, named R. Moses, to go along with him; he carried this man with him into Persia, and there made him a slave. Upon a certain day, when the king was the spectator of sports carried on for his amusement, and consisting principally of the exercise of handling the bow, among all competitors none excelled this R. Moses. The king thereupon inquired after this man by means of an interpreter, and was told what had happened to him, and how he had been forcibly carried away from his country by the horseman; upon learning which the king not only immediately granted him his liberty, but gave him a dress of honour, composed of silk and fine linen, and many other presents. A proposal was also made to R. Moses, that if he would renounce his religion for that of the Persians, he should be treated with the utmost kindness, should gain considerable riches, and be made the king's steward; but he refused, and said, "I cannot make up my mind to any such step." The king, however, placed him in the house of the rabbi Sar Shalom, of the Ispahan congregation, who in the course of time became his father-in-law. This very R. Moses related all these things unto me.

From thence I returned to the country of Khuzistan, which lies on the Tigris. This river runs downward and falls into the Indian Sea (Persian Gulf), in the vicinity of an island called Kish. The extent of this island is six miles, and the inhabitants do not carry on any agriculture, for they have no rivers, nor more than one spring in the whole island, and are consequently obliged to drink rain water. It is, however, a considerable market, being the spot to which the Indian merchants and those of the islands bring their commodities. While the traders of Mesopotamia, Yemen, and Persia import all silk and purple cloths, flax, cotton, hemp, mash[249], wheat, barley, millet, rye, and all other sorts of comestibles and pulse, which articles form objects of exchange, those from India import great quantities of spices, and the inhabitants of the island live by what they gain in their capacity of brokers to both parties. The island contains about five hundred Jews. It is ten days passage by sea to El-Katif, a city with about five thousand Israelites. In this vicinity the pearls are found: about the twenty-fourth of the month of Nisan[250] large drops of rain are observed upon the surface of the water, which are swallowed by the reptiles, which thereupon close their shells and fall to the bottom of the sea; about the middle of the month of Thishri[251] people dive with the assistance of ropes, collect these reptiles from the bottom, and bring them up, after which they are opened and the pearls taken out.

Seven days from thence is Chulam[252], on the confines of the country of the sun-worshippers, who are descendants of Kush[253], are addicted to astrology, and are all black. This nation is very trustworthy in matters of trade; and whenever foreign merchants enter their port, three secretaries of the king immediately repair on board their vessels, write down their names, and report them to him. The king thereupon grants them security for their property, which they may even leave in the open fields without any guard. One of the king's officers sits in the market, and receives goods that may have been found any where, and which he returns to those applicants who can minutely describe them. This custom is observed in the whole empire of the king. From Easter to new year[254], during the whole of the summer, the heat is extreme. From the third hour of the day[255] people shut themselves up in their houses until the evening, at which time every body goes out. The streets and markets are lighted up, and the inhabitants employ all the night upon their business, which they are prevented from doing in the daytime by the excessive heat.

Pepper grows in this country; the trees which bear this fruit are planted in the fields, which surround the towns, and every one knows his plantation. The trees are small, and the pepper is originally white, but when they collect it they put it into basons and pour hot water upon it; it is then exposed to the heat of the sun, and dried, in order to make it hard and more substantial, in the course of which process it becomes of a black colour. Cinnamon, ginger, and many other kinds of spices also grow in this country. The inhabitants do not bury their dead, but embalm them with certain spices, put them upon stools, and cover them with cloths, every family keeping apart. The flesh dries upon the bones; and as these corpses resemble living beings, every body recognises his parents and all the members of his family for many years to come. These people worship the sun[256]. About half a mile from every town they have large places of worship, and every morning they run towards the rising sun; every place of worship contains a representation of that luminary, so constructed by enchantment that upon the rising of the sun it turns round with a great noise, at which moment both men and women take up their censors and burn incense in honour of this their deity. "This their way is their folly."[257] All the cities and countries inhabited by these people contain only about one hundred Jews, who are of black colour, as well as the other inhabitants. The Jews are good men, observers of the law, and possess the Pentateuch, the prophets, and some little knowledge of the Talmud and its decisions.

The island of Khandy[258] is distant twenty-two days' journey. The inhabitants are fire worshippers called Druzes, and twenty-three thousand Jews live among them. These Druzes have priests everywhere in the houses consecrated to their idols, and these priests are expert necromancers, the like of whom are to be met with nowhere. In front of the altar of their house of prayer is a deep ditch, in which a large fire is continually kept burning; this they call Elahuta, Deity. They pass their children through it, and into this ditch they also throw their dead. Some of the great of this country take a vow to burn themselves alive; and if any such devotee declares to his children and kindred his intention to do so, they all applaud him and say, "Happy shalt thou be, and it shall be well with thee." When the appointed day arrives, they prepare a sumptuous feast, place the devotee upon his horse, if he be rich, or lead him on foot, if he be poor, to the brink of the ditch. He then throws himself into the fire, and all his kindred manifest their joy by the playing of instruments until he is entirely consumed. Within three days of this ceremony two of the principal priests repair to his house, and thus address his children: "Prepare the house, for to-day you will be visited by your father, who will manifest his wishes unto you." Witnesses are selected among the inhabitants of the town, and lo! the devil appears in the image of the dead. The wife and children inquire after his state in the other world, and he answers: "I have met my companions, but they will not admit me into their company, before I have discharged my debts to my friends and neighbours;" he then makes a will, divides his goods among his children, and commands them to discharge all debts he owes and to receive what people owe him; this will is written down by the witnesses ...[259] to go his way, and he is not seen any more. In consequence of this falsehood and deceit, which the priests pass off by magic, they retain a strong hold upon the people, and make them believe that their equal is not to be met with upon earth.

From hence the passage to China[260] is effected in forty days. This country lies eastward, and some say that the star Orion predominates in the sea which bounds it, and which is called the Sea of Nikpha. Sometimes this sea is so stormy that no mariner can conduct his vessel; and whenever a storm throws a ship into this sea, it is impossible to govern it; the crew and the passengers consume their provisions, and then die miserably. Many vessels have been lost in this way; but people have learned how to save themselves from this fate by the following contrivance: they take bullocks' hides along with them, and whenever this storm arises and throws them into the Sea of Nikpha, they sow themselves up in the hides, taking care to have a knife in their hand, and being secured against the sea-water, they throw themselves into the ocean; here they are soon perceived by a large eagle called a griffin, which takes them for cattle, darts down, seizes them in his gripe, and carries them upon dry land, where he deposits his burden on a hill or in a dale, there to consume his prey. The man, however, now makes use of his knife to kill the bird, creeps forth from the hide, and tries to reach an inhabited country. Many people have been saved by this stratagem.

Gingaleh is but three days distant by land, whereas it requires a journey of fifteen days to reach it by sea; this place contains about one thousand Israelites. To Khulan, seven days by sea; no Jews live there. Twelve days from thence to Sebid, which contains but few Jews. Eight days from thence is Middle India[261], which is called Aden, and in Scripture Eden in Thelasar[262]. This country is very mountainous, and contains many independent Jews, who are not subject to the power of the Gentiles, but possess cities and fortresses on the summits of the mountains, from whence they descend into the country of Maatum, with which they are at war. Maatum, also called Nubia, is a Christian kingdom, and the inhabitants are called Nubians. The Jews generally take spoil and plunder from them, which they carry into their mountain fastnesses, the possession of which makes them almost unconquerable. Many of the Jews of Aden visit Egypt and Persia.

To the country of Assuan twenty days' journey, through the desert of Sheba, on the banks of the Nile (Pison), which comes down here from the country of the blacks. This country is governed by a king, whom they call Sultan-al-Habash, and some of the inhabitants resemble beasts in every respect. They eat the herbs which grow on the banks of the Nile, go naked in the fields, and have no notions like other men; for instance, they cohabit with their own sisters and with any body they find. The country is excessively hot; and when the people of Assuan invade their country, they carry wheat, raisins, and figs, which they throw out like bait, thereby alluring the natives. These are made captive, and sold in Egypt and in the adjoining countries, where they are known as black slaves, being the descendants of Ham.

From Assuan to Chaluah it is twelve days. This place contains about three hundred Jews, and is the starting point of the caravans which traverse the desert Al-Zahara in fifty days on their way to Zavila, the Havilah of Scripture[263], which is in the country of Ganah[264]. This desert contains mountains of sand; and, whenever a storm arises, the caravans are exposed to the imminent danger of being buried alive by the sand; those which escape, however, carry iron, copper, different sorts of fruits, pulse, and salt. Gold and precious stones are brought from thence in exchange. This country lies westward of Kush, or Abyssinia. Thirteen days' journey from Chaluah stands Kuts, a city on the frontiers of Egypt, containing thirty thousand Jewish inhabitants. To Fayuhm five days; this is Pithom[265]; it contains about twenty Jews, and has some remains of the buildings erected by our forefathers even to this day. Four days from thence brings us to Mizraim, or Memphis, commonly called Old Cairo. This large city stands on the banks of the Nile, called Al-Nil, and contains about two thousand Jews. Here are two synagogues, one of the congregation of Palestine, called the Syrian, the other of the Babylonian Jews (or those of Irac). They follow different customs regaining the division of the Pentateuch into Parashioth and Sedarim[266]. The Babylonians read one Parasha every week, as is the custom throughout Spain, and finish the whole of the Pentateuch every year, whereas the Syrians have the custom of dividing every Parasha into three Sedarim, and concluding the lecture of the whole once in three years. They keep, however, the long-established custom of assembling both congregations to perform public service together, as well on the day of the joy of the law as on that of the dispensation of the law[267]. Rabbi Nathaniel, the lord of lords, is the president of the Jewish university, and, in his capacity of primate of all the Jewish congregations of Egypt, exercises the right of electing Rabanim and ministers. He is one of the officers of the great king, who resides in the fortress of Zoan in the city of Mizraim, which is the metropolis of all those Arabians who obey the Emir-al-Mumenin[268] of the sect of Ali ben Abitaleb. All the inhabitants of his country are called rebels, because they rebelled against the Emir-al-Mumenin al-Abassi who resides at Bagdad, and there is continual hatred between them.

The residence of Zoan was selected for its convenience. The prince appears in public twice every year; once at the time of their great holiday, and the second time at the moment of the inundation of the Nile. Zoan is inclosed by a wall, whereas Mizraim is open, and the Nile washes one portion of it. The city is large, containing many markets and bazaars, and very wealthy Jewish inhabitants.

Rain, frost, and snow are almost unknown here, the climate being very warm. The river overflows once every year, in the month of Elul[269], and, inundating the whole country, irrigates it to the extent of fifteen days' journey. The water remains standing on the land during that and the following month, whereby it is moistened and made fit for agriculture. A marble pillar, constructed with great skill, has been erected in front of an island; twelve yards of this pillar protrude above the level of the river; and whenever the water rises to a height sufficient to cover the pillar, people know that it has inundated the whole land of Egypt to the extent of fifteen days' journey, whereas if one-half only of the pillar be covered, it shows that one-half of the country is yet dry. A certain officer measures the rise of the river every day, and makes proclamation in Zoan and in Mizraim in these words: "Praise God, for the river has risen so and so much!" The measurement and the proclamation is repeated every day. Whenever the water submerges the whole pillar, it produces great plenty in the whole land of Egypt. The river rises by degrees until the whole country is inundated to the extent of fifteen days' journey. The proprietors of land cause ditches to be dug along their fields, into which the fishes are swept with the rising waters; and when the river retires into its bed, the fish remaining in the trenches are collected by the proprietors and used for food. Others sell them to merchants, by whom they are cured, and sold in this state all over the country. The fat of these fishes, with which they abound, is used by the rich of the land instead of oil, and they light their lamps therewith. Those who eat of the fish, and drink Nile water after it, need not fear any bad consequences, the water being an excellent preventive. Persons who inquire the reason of the rise of the Nile are told by the Egyptians that it is caused by the heavy rains which fall in the country of Abyssinia, the Havilah of Scripture, which is elevated above the level of Egypt. This forces the river out of its bed, and inundates the whole country. Whenever the overflowing of the Nile is suspended, they can neither sow nor reap, "and the famine is sore in the land."[270] The time for sowing in Egypt is the month of Marcheshvan[271], after the river has retired into its usual bed; in Adar[272] they cut barley, and in Nissan[273] the wheat. In the same month the following fruits are ripe: a kind of acid plum called cherry, nuts, cucumbers, gourds, St. John's bread[274], beans, spelt-corn, chick-pease, as well as all sorts of herbs, such as purslain, asparagus (or fennel), grapes, lettuce, coriander, succory, cabbage, and wine. Upon the whole the country abounds with good things. The gardens and orchards are watered partly from wells and partly from the Nile.

Above Mizraim the Nile is divided into four arms, one of which proceeds to Damietta, which is Caphtor of Scripture, and there falls into the sea; a second flows towards Rashid (or Rosetta), which is near Alexandria, and there falls into the sea; the third takes the direction of Ashmun, the large city on the frontier of Egypt. The banks of these four arms are lined on both sides with cities, towns, and villages; and are enlivened by numerous travellers who journey both by river and by land. In fact, upon the whole earth there is no country so populous and well cultivated as Egypt, which is of ample territory and full of all sorts of good things.

From New to Old Mizraim is a distance of two parasangs. The latter lies in ruins, but the sites of the walls and the houses may still be traced at this day, as also the granaries of Joseph, of which there is a large number. The pyramids, which are seen here, are constructed by magic; and in no other country or other place is any thing equal to them. They are composed of stones and cement, and are very substantial. In the outskirts of the city is the very ancient synagogue of our great master Moses, upon whom be peace. An old and very learned man is the overseer and clerk of this place of public worship; he is called Al-Sheikh Abunasar. Old Mizraim is three miles in extent. From thence to the land of Goshen, eight parasangs. It is called Belbeis, is a large city, and contains about three thousand Jewish inhabitants. Half a day to Iskiil Ain-al-Shems, the ancient Raamses, which is in ruins. Here are remains of the buildings erected by our forefathers, and tower-like buildings constructed of bricks. One day's journey to Al-Boutidg; about two hundred Jews live here. Half a day to Sefita, which contains about two hundred Jews. To Damira, four parasangs; this place contains about seven hundred Jews. Five days to Mahaleh, which contains about five hundred Israelites[275]. Two days from thence stands Alexandria, which Alexander the Macedonian, who built this extremely strong and handsome city, called after his own name. In the outskirts of the city was the school of Aristotle, the preceptor of Alexander. The building is still very handsome and large, and is divided into many apartments by marble pillars. There are about twenty schools, to which people flocked from all parts of the world in order to study the Aristotelian philosophy. The city is built upon arches, which are hollow below. The streets are straight, and some of them are of such extent that the eye cannot overlook them at once; that which runs from the Rosetta to the sea-gate is a full mile in length. The port of Alexandria is formed partly by a pier, which extends a mile into the sea. Here is also a high tower, called lighthouse, in Arabic, Minar of Alexandria, on the summit of which was placed a glass mirror. All vessels which approached with hostile intentions, from Greece and from the western side, could be observed at fifty days' distance by means of this glass mirror, and precautions were taken against them. Many years after the death of Alexander there arrived a Grecian vessel commanded by a man of the name of Theodoros, who was extremely cunning. The Grecians were subject to the Egyptians at the time, and the above-named shipper brought a valuable present to the king of Egypt, consisting of silver, gold, and silk garments. He rode at anchor in view of the mirror, the customary station of all merchantmen who arrived, and the keeper of the lighthouse, as well as his servants, were invited every day by him, until they became very intimate and paid one another frequent visits. Upon a certain day the keeper and all his servants were invited to a sumptuous meal, and were plied so much with wine that both he and his servants became drunk and fell into a sound sleep. This opportunity was seized by the shipper and his crew to break the mirror, after which exploit they left the port the same night. From that time the Christians began to visit Alexandria with small and large vessels, and took the large island of Crete, as well as Cyprus, which are in possession of the Greeks unto this day; and the Egyptians have not been able to withstand the Greeks ever since[276]. The lighthouse is still a mark to all seafaring men. It is observed at the distance of one hundred miles by day, and at night bears a light which serves as a guide to all mariners.

The city is very mercantile, and affords an excellent market to all nations. People from all Christian kingdoms resort to Alexandria, from Valentia, Tuscany, Lombardy, Apulia, Amalfi, Sicilia, Rakuvia, Catalonia, Spain, Roussillon, Germany, Saxony, Denmark, England, Flandres, Hainault, Normandy, France, Poitou, Anjou, Burgundy, Mediana, Provence, Genoa, Pisa, Gascony, Arragon, and Navarre. From the west you meet Mohammedans from Andalusia, Algarve, Africa, and Arabia, as well as from the countries towards India, Savila, Abyssinia, Nubia, Yemen, Mesopotamia, and Syria, besides Greeks and Turks[277]. From India they import all sorts of spices, which are bought by Christian merchants. The city is full of bustle, and every nation has its own fonteccho (or hostelry) there.

On the sea-shore is a marble sepulchre, upon which are depicted all sorts of birds and beasts, all in very ancient characters, which nobody can decipher; but it is supposed that it is the tomb of a king of very ancient date, who reigned even before the flood. The length of the tomb is fifteen spans by six in breadth.

Alexandria contains about three thousand Jews.

From hence we reach Damietta, which is Caphtor[278], in two days; this place contains about two hundred Jews. Half a day from thence to Sunbat, the inhabitants of which sow flax and weave fine linen, which forms a very considerable article of exportation. Four days to Ailah, which is Elim of Scripture; it belongs to the Bedouin Arabs. Two days to Rephidim, which is inhabited by Arabians, and contains no Jews. One day to Mount Sinai, on the summit of which the Syrian monks possess a place of worship. At the base of the mountain is a large village; the inhabitants, who speak the Chaldean language, call it Tour Sinai. The mountain is small, is in possession of the Egyptians, and is distant five days from Mizraim. The Red Sea is one day's journey from Mount Sinai; this sea is an arm of the Indian Sea.

Back to Damietta, from whence by sea to Tennis, the Chanes of Scripture, an island of the sea, containing about forty Israelites; here is the boundary of the empire of Egypt. From thence we go, in twenty days, by sea to Messina, on the coast of the island of Sicily, situated on the strait called Lunir, an arm of the sea which divides Calabria from Sicily. This city contains about two hundred Jews, and is beautifully situated in a country abounding with gardens and orchards, and full of good things. Most of the pilgrims who embark for Jerusalem assemble here, because this city affords the best opportunity for a good passage.

Two days from thence stands Palermo, a large city, two square miles in extent. It contains the extensive palace of king William[279], and is inhabited by about fifteen hundred Jews and many Christians and Mohammedans. The country is rich in wells and springs, grows wheat and barley, and is covered with gardens and orchards; it is, in fact, the best in the whole island of Sicily. This city is the seat of the viceroy, whose palace is called Al-Hacina, and contains all sorts of fruit trees, as also a great spring, surrounded by a wall, and a reservoir called Al-Behira, in which abundance of fish are preserved. The king's vessels are ornamented with silver and gold, and are ever ready for the amusement of himself and his women. There is also a large palace, the walls of which are richly ornamented with paintings and with gold and silver. The pavement is of marble and rich mosaic, representing all sorts of figures; in the whole country there is no building equal to this.

The island begins at Messina, where many pilgrims meet, and extends to Catania, Syracuse, Masara, Pantaleone, and Trapani, being six days in circumference. Near Trapani is found the stone called coral, in Arabic, al-murgan[280]. From thence you cross over and reach Rome in three days; from Rome by land in five days to Lucca, from whence you get in twelve days to Bardin, by Mount Maurienne, and over the passes of Italy.

Here are the confines of Germany, a country full of hills and mountains. The Jewish congregations of Germany inhabit the banks of the great river Rhine, from Cologne, where the empire commences, unto Cassanburg, the frontier of Germany, which is fifteen days' journey, and is called Ashkenas by the Jews. These are the cities of Germany which contain congregations of Israelites, all situated on the river Moselle—Coblence, Andernach, Kaub, Kartania, Bingen, Worms, and Mistran. In fact, the Jews are dispersed over all countries, and whoever hinders Israel from being collected, shall never see any good sign, and shall not live with Israel. And at the time which the Lord has appointed to be a limit of our captivity and to exalt the horn of his anointed, every one shall come forth and shall say, "I will lead the Jews and I will assemble them."

These cities contain many eminent scholars; the congregations are on the best terms with one another, and are friendly towards strangers. Whenever a traveller visits them they are rejoiced thereat and hospitably receive him. They are full of hopes, and say—"Be of good spirit, dear brethren, for the salvation of the Lord will be quick, like the twinkling of an eye; and, indeed, were it not that we had doubted hitherto that the end of our captivity had not yet arrived, we should have assembled long ago; but this is impossible before the time of song arrive, and the sound of the cooing turtle gives warning[281]; then will the message arrive, and we will say, The name of the Lord be exalted!"[282] They send letters to one another, by which they exhort to hold firm in the Mosaic law. Those that spend their time as mourners of the downfall of Sion and the destruction of Jerusalem, are always dressed in black clothes, and pray for mercy before the Lord, for the sake of their brethren.

Beside the cities which we have already mentioned as being in Germany, there are, further, Astransburg, Duidisburg, Mantern, Pisingas, Bamberg, Zor, and Regensburg, on the confines of the empire; all these cities contain many rich and learned Jews. Further on is the country of Bohemia, called Prague. Here begins Sclavonia, called by the Jews who inhabit it Khenaan, because the inhabitants sell their children to all nations, which is also applicable to the people of Russia. The latter country is very extensive, reaching from the gates of Prague to those of Kiev, a large city on the confines of the empire. The country is very mountainous and full of forests; in the latter the beasts called vaiverges[283] are met, which yield the sable fur or ermine. In winter the cold is so intense that nobody ventures to leave his house. So far the kingdom of Russia.

The kingdom of France, called by the Jews Tsarphat, reaches from the town of Alsodo to Paris, the metropolis, and is six days in extent. This city, situated on the river Seine, belongs to king Louis[284], and contains many learned men, the equal of which are to be met with at present nowhere upon earth: they employ all their time upon the study of the law, are hospitable to all travellers, and on friendly terms with all their Jewish brethren.

May the Lord in his mercy be full of compassion towards them and us, and may he fulfil towards both the words of his Holy Scripture (Deut. xxx. 3), "Then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee."—Amen, Amen, Amen.

FOOTNOTES:

[125] The expression "of blessed memory" is generally added by Jews when mentioning the "honoured dead," (see Proverbs x. 7,) and recurs frequently in the following narrative.

[126] This city was one of great antiquity; and at this time the remains of its ancient walls appear to have been very remarkable. Destroyed at an earlier period by the Saracens, Tarragona was rebuilt in the twelfth century.

[127] The church of St. Egidius, or Giles, in this town, was a celebrated place of pilgrimage in the middle ages. It was the birthplace and first appanage of the celebrated Raymond, count of St. Gilles and Toulouse, duke of Narbonne, and marquis of Provence, whose family were so active in the crusades. The count Raymond here mentioned, in whose household R. Abba Mari held office, was Raymond V., son of Alphonso, who had the title of count of St. Gilles during his father's life.

[128] Alexander III., who held the papacy from 1159 to 1181. The employment of Jews in the service of the pope is a circumstance worthy of remark.

[129] The book Aruch was a celebrated dictionary, completed by rabbi Nathan at Rome, in A.D. 1101.

[130] These singular legends relating to the ancient buildings in Rome are chiefly taken from the writings of Josephus Ben Gorion. Some of them may be compared with similar tales which are found in Christian writers, and of which several examples are inserted in William of Malmesbury's History.

[131] The time of the destruction of both temples at Jerusalem. The day is still one of fast and mourning to all Jews, and is celebrated as such by all synagogues.

[132] These were ten ancient teachers of the Mishna, who suffered violent death in the period between Vespasian and Hadrian. A late legend not only connected these persecutions as one event, but assigned to the victims a common sepulchre at Rome. The legend contains a conversation of the ten martyrs with the emperor. Several of the ten were certainly not buried in Rome; the sepulchres of three, Akiba, Ishmael, and Juda Ben Thema, were shown in Palestine in the thirteenth and sixteenth centuries. Antipatris is said by others to be the place of the sepulchre of R. Akiba. A more recent catalogue notices, as known in Palestine, the sepulchres of R. Juda, son of Baba, and Simon, son of Gamaliel, two others of the "ten martyrs."

[133] This account of Puzzuolo is also chiefly taken from Josephus Gorionides. Modern researches prove that some Roman villas on the sea-coast are now covered by the sea; and this led to the story of the submerged city.

[134] See Isaiah, lxvi. 19. This, it need hardly be observed, is one of the erroneous identifications of Scriptural names which have so frequently arisen from a false importance given to their similarity of sound.

[135] This title was given to a man conversant with the Hagada, or ancient manner of expounding the holy scripture. The Hebrew appellation is "darschan."

[136] Bari, which was taken and almost destroyed by the Greeks during the reign of William of Sicily, was called St. Nicholas, in honour of the celebrated church and priory of that saint, which are its most remarkable ornaments. They were built in 1098, and richly endowed by Roger, duke of Apulia; and they escaped the great and general destruction with which the city was visited.

[137] This island, though for some time subject to Roger and William, kings of Sicily, was reconquered by the emperor Manuel in 1149; and the words of our author are probably intended to express that this was the first spot at which he touched after leaving the kingdom of Sicily.

[138] This erroneous account of the foundation of Patras is taken from Josephus Gorionides.

[139] Thebes contained, at this time, the greatest number of Jews of any city in Greece, some of whom are stated to have been eminent manufacturers, principally of silk and purple cloths. Gibbon states that artists employed upon these trades enjoyed exemption from personal taxes. "These arts, which were exercised at Corinth, Thebes, and Argos, afforded food and occupation to a numerous people: the men, women, and children were distributed according to their age and strength; and if many of these were domestic slaves, their masters, who directed the work and enjoyed the profits, were of a free and honourable condition." At present the whole population of Thebes does not amount to above 3500 individuals.

[140] No place of this name is now known. Mr. Asher conjectures, from the Sclavonic sound of the word, that it was a town of the Wallachians, and that it has been destroyed in the perpetual wars of which this part of Greece was the scene.

[141] Rabenica is mentioned by several medieval writers, though its exact situation is not now known. Henri de Valencienne, Chronique, edited by Buchon, p. 259, says "Ensi comme jou devant vous dys, fut li parlemens ou val de Ravenique."

[142] Gardiki, or Cardiki, a small town on the coast of the gulf of Volo, and the seat of a bishop. The time at which it was ruined, or the occasion upon which its destruction took place, cannot be ascertained.

[143] Armyro, also on the coast of the gulf of Volo. By the writers of the middle ages it was called Amire, Amiro, and Almyro. Poucqueville (iii. 72) mentions it as the principal town of a district which bears its name.

[144] This place is not now known, but it is mentioned by medieval writers under the name of Vissena, Vessena, and Bezena. As our author embarked at or near this station, it cannot have been Velestino, which we meet with by following his route on a map of Greece, because, although in the vicinity of Armyro, and on the road to Saloniki, it is an inland town.

[145] The ancient Thessalonica; the modern Saloniki, contained, at our author's time, more Jewish inhabitants than any town in Greece, Thebes alone excepted. It is stated by good authorities to contain at present 20,000 Israelites, a large proportion of the whole population, amounting altogether to but 70,000 souls. Some popular tradition probably induced our author to ascribe the origin of the city to Seleucus. The favourable situation of Saloniki, which has made it one of the most commercial towns of the Turkish empire, was probably the cause of its considerable Jewish population.

[146] This place, which has vanished from the modern maps of Greece, was called correctly Dimitritzi, and was situated near Amphipolis, on the Cercinian Sea.

[147] Villehardouin mentions this place as belonging to the king of Thessalonica, and calls it "Dramine el val de Phelippe." Another MS. reads Draimes, which is more in conformity with the appellation given to it by Nicephorus Gregoras, who, like our author, frequently calls it Drama. It stands in a valley, near the site of the ancient city of Philippi, the ruins of which are still to be seen.

[148] The original word is [Hebrew: קנישתולי]; but there can hardly be any doubt that our author wrote it so only because he did not like to mention the name of Christ. We observe this in several other instances in the course of this work. Christopoli was on the direct road from Thessalonica to Constantinople. It was situated on the frontiers of Macedonia and Thracia, on the European shore of the Propontis, opposite the island of Thaso; and here travellers from Macedonia to Constantinople generally embarked.

[149] Manuel Comnenus, emperor from 1143 to 1180.

[150] The best account of the imperial officers of state will be found in Gibbon, "Decline and Fall," chap. liii. The Præpositus magnus was one of the principal officers, governor of the city and of the forces stationed in it; the Megas Domesticus was the commander in chief of the army; the Dominus, court marshal, lord steward of the household; Megas Ducas, the commander of the naval forces, or lord high admiral of the empire; Œconomos magnus, a clerical officer of high rank.

[151] The Hippodrome is now known by the Turkish paraphrased name of the At-Meidan, _i. e._ the horse-market. It was the site chosen for the display of the games by which the emperor Manuel entertained the sultan Azeddin Kilidscharslan, on his visit to Constantinople in 1159; and Mr. Asher observes that Benjamin was probably an eyewitness of the public rejoicings and games which took place in honour of the celebration of the marriage of the emperor Manuel with Maria, daughter of the prince of Antiochia, on "the birth-day of Jesus," A.D. 1161, which he seems to describe here. Compare the account of the games at Constantinople exhibited to the Northmen, pp. 60, 61.

[152] Micah, iv. 4.

[153] The former respect and conform with the authority of the rabbinic explanations, which are rejected by the latter.

[154] This is the Cœla of Ptolemy, and the Celus of Pliny and Mela, a sea-port-town on the eastern coast of the peninsula of Gallipoli, still bearing the Turkish name of Kilia.

[155] The island of Chio is still celebrated for its mastic; and the population of twenty villages are employed exclusively in cultivating the tree and gathering its produce. These villages are situated in the mountainous parts; and the Christian cultivators of the mastic not only paid no tithe nor tribute, but enjoyed certain privileges.

[156] This prince first resided with the emperor Johannes Porphyrogenitus, with whom he was a great favourite; but on his death, and the succession of Manuel Comnenus to the throne, Thoros left Constantinople, disguised as a merchant, and proceeded by water to Antioch, from whence he went to Cilicia, and with the assistance of the priests and nobles found himself at the head of a formidable army, and soon established himself on the throne of his ancestors. When these news reached Constantinople, Manuel became highly incensed; and, raising a numerous force, he sent Andronicus Cæsar into Cilicia with the command to extirpate all Armenians; but the imperial general was defeated, and Thoros was subsequently reconciled with the emperor. He died in 1167.

[157] Malmistras is the ancient Mopsuestia, on the Pyramus, at present Messis on the Jeihan. Under the former name it appears in William of Tyre and his contemporaries.

[158] Boemond III., prince of Antioch, surnamed le Baube (or the Stammerer), succeeded his mother in the principality of Antioch in 1163, and died in 1200.

[159] Kharmath was a famous impostor, founder of a sect called Carmathians, very similar to that of the Assassins. One of the tenets of this sect was, that the soul of the founder transmigrates into the body of his successor, and that the person who held the office of chief among them was the personification of the original founder of the sect.

[160] Kadmus is enumerated by Burckhardt in a list of old castles, on the mountains of Szaffyta, in the territory of the Anzeiry.

[161] Joshua, xiii. 5. 1 Kings, v. 32.