A General History and Collection of Voyages and Travels, Vol. 1 - Robert Kerr
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[8] This alludes to the custom of the Arabs, and other orientals, to squat
upon this occasion.--E.
[9] It is presumable, that this was a mere bravado, in the full confidence
that no one would be found sufficiently foolhardy to engage to follow
the example. It is needless to say, that the promise of laughing aloud
could not have been performed; so that any one might have safely
accepted the challenge, conditioning for the full performance of the
vaunt.--E.
[10] Rubies, emeralds, and topazes.--E.
[11] Obviously Canoge, in Bengal.--E.
[12] Buddah, the principal god of an extensive sect, now chiefly confined
to Ceylon, and India beyond the Ganges.--E.
[13] The author makes here an abrupt transition to the eastern coast of
Africa, and calls it the country of the Zinges; congeneric with the
country of Zanguebar, and including Azania, Ajen, and Adel, on the
north; and Inhambane, Sabia, Sofala, Mocaranga, Mozambique, and
Querimba, to the south; all known to, and frequented by the Arabs.--E.
[14] This incredible story may have originated from an ill-told account of
the war bulls of the Caffres, exaggerated into fable, after the usual
manner of the Arabs, always fond of the marvellous.--E.
[15] It is somewhat singular to find this ancient Arabian author mentioning
the first word of the famous _Hiera Picra_, or Holy Powder; a compound
stomachic purge of aloes and spices, probably combined by the ancients
with many other ingredients, as it is by the moderns with rhubarb,
though now only given in tincture or solution with wine or spirits.
The story of Alexander rests only on its own Arabian basis.--E.
[16] Meaning, doubtless, the isles of the Mediterranean.--E.
[17] Referring, obviously, to the Isthmus of Suez.--E.
[18] This does not refer to the coast of Barbary in the Mediterranean, but
must mean the coast of the barbarian Arabs or Bedouins.--E.
[19] This singular expression probably signifies that the inhabitants are
without law or regular government.--E.
[20] This curious account of the origin of ambergris, was revived again
about twenty-five years ago, and published in the Philosophical
Transactions of the Royal Society of London, as a new discovery. The
only difference in the modern account of the matter is, that the
ambergris originates within the alimentary canal of the whale, in
consequence, probably, of some disease; and that the lumps which are
found afloat, or cast on shore, had been extruded by these
animals.--E.
[21] Bahrein is an island in the Persian gulf, on the Arabian shore, still
celebrated for its pearl fishery.--E.
CHAP. V.
_Travels of Rabbi Benjamin of Tudela, through Europe, Asia, and Africa,
from Spain to China, between A.D. 1160 and 1173_[1].
This Spanish Jew was the son of Rabbi Jonas, of Tudela, a small town in
Navarre. According to the testimony of Rabbi Abraham Zuka, a celebrated
professor of astronomy at Salamanca, it is supposed that Rabbi Benjamin
travelled from 1160 to 1173. Young Barratier, a prodigy of early literary
genius, asserts that Benjamin never made the journey at all, but patched up
the whole work from contemporary writers. There is no doubt that his work
is full of incredible tales, yet many of the anomalies it contains, may
have proceeded from mistakes of copyists; exaggeration was the taste of the
times, and other travellers who are believed actually to have travelled,
are not behind him in the marvellous. These often relate the miracles of
pretended Christian saints, while he details the wonders performed by
Jewish Rabbis. He contains however, many curious pieces of information, not
to be found anywhere else, and it seems necessary and proper to give a full
abstract of his travels in this place.
Travelling by land to Marseilles, Benjamin embarked for Genoa, and
proceeded to Rome, from whence he went through the kingdom of Naples to
Otranto, where he crossed over to Corfu and Butrinto, and journeyed by land
through Greece to Constantinople, having previously visited the country of
Wallachia. All this takes up the four first chapters, which are omitted in
Harris. In the fifth, he gives an account of the city and Court of
Constantinople, as follows: Constantinople is an exceedingly great city,
the capital of the Javanites[2], or the nation called Greeks, and the
principal seat of the emperor Emanuel[3], whose commands are obeyed by
twelve kings, for every one of whom there are several palaces in
Constantinople, and they have fortresses and governments in other places of
the empire, and to them the whole land is subject. The principal of these
is the Apripus, _Praepositus_, or prime minister; the second, Mega
Dumastukitz, [Greek: Mezas Domestichos], or great chamberlain; the third
Dominot, _Dominos_, or lord: but his peculiar office or department does not
appear; the fourth Mackducus, [Greek: Mezas Dochas], great duke or high
Admiral; the fifth Iknomus Megli, [Greek: Oichonomos mezas], or lord high
steward of the household; and the rest have names like unto these[4].
Constantinople is eighteen miles in circuit, half of it being on the sea,
and the other half towards the continent; it stands on two arms of the sea,
into one of which the sea flows from Russia, and into the other from Spain;
and its port is frequented by many traders, from the countries and
provinces of Babylon, Senaar, Media, Persia, Egypt, Canaan, Russia,
Hungary, _Psianki[5], Buria_, Lombardy, and Spain.
The city is extremely populous, and hath none to compare with it, except
Bagdat, the mighty city of the Ismaelites[6]. In it is the magnificent
temple of St Sophia, where dwells the patriarch of the Greeks, who do not
agree in doctrine with the pope of Rome. This temple contains as many
altars as there are days in the year, and it has a revenue beyond all
estimation great, from the offerings and riches brought continually from
divers countries, islands, forts, castles, and places, so that the wealth
of no other temple on earth can be compared to the riches which it
contains. In the middle of this temple there are pillars of gold and
silver, huge candlesticks, lanterns, lamps, and other ornaments of these
precious metals, more than can be reckoned. Close to this temple there is a
place set apart for the diversion of the emperor, called the Hippodrome,
where great spectacles are represented yearly, on the birth-day of Jesus of
Nazareth, in which men in the habits of all the various people of the
earth, appear before the emperor and empress, with lions, bears, leopards,
and wild asses, which are made to fight together; and in no country on
earth are such princely sports to be seen.
Besides the palace left him by his ancestors, Manuel has built one for
himself, called Bilbernae[7], the pillars and walls of which are overlaid
with beaten gold and silver, on which all the wars of his ancestors are
represented. In this palace there is a throne of gold and precious stones,
over which a golden crown, enriched with precious stones and pearls, is
suspended on high, the value of which is beyond computation, and its lustre
so great, that it shines, and may be seen in the night. There are other
things in this palace of such value and profusion as are quite incredible,
and immense tributes are brought yearly into it, by which the towers are
filled with scarlet and purple garments and gold, so that the like example
of sumptuous buildings, and enormous riches, can nowhere else be found in
the world.
It is affirmed, that the revenue of the city only, from its markets,
harbour, and tribute of merchants, amount to 20,000 crowns daily. The Greek
inhabitants of this city and country are exceedingly rich in gold and
jewels, and are sumptuously dressed in crimson garments, intermingled with
gold, or splendidly embroidered, and are all carried on horses, as if they
were the children of kings. The country itself is very extensive, and
abounds with all sorts of fruits, and has great plenty of corn, wine, and
cattle of all kinds, and a finer country is nowhere to be found. The people
are learned also, and skilful in the philosophy of the Greeks: but giving
themselves up entirely to luxury, they eat and drink every man under his
own vine, and under his own fig-tree. They have mercenary soldiers, hired
from all nations, whom they call Barbarians, to fight against the soldan,
king of the children of Togorma, who are commonly called Turks; for the
Grecians themselves, through sloth and luxury, have become quite effeminate
and unfit for wars, and entirely devoted to pleasure.
No Jews are permitted to dwell in the city, but are obliged to reside in
Pera, on the other side of the sea of Sophia, and are not even allowed to
come to the city, except in boats, for the sake of commerce. In Pera there
are about 2000 Jewish Rabbinists, disciples of the wise men; among whom are
Abtalion the Great, Rabbi Abdias, Aaron Cuspus, Joseph Starginus, and
Eliakim the governor, who have the chief authority. Besides these, there
are 500 Karaites[8], who are separated from the Rabbinists by a wall. Among
the Jews there are some manufacturers of silken garments, and many very
rich merchants. No Jew is permitted to ride on horseback, except Solomon,
the Egyptian, who is physician to the Emperor, and through whose interest
the Jews are comforted and eased in their captivity, which is very
grievous; for they are much hated by the Grecians, who make no distinction
between the good and the evil among them, and insult and beat them in the
streets. They are worst used by the tanners, who pour out the filthy water
in which they have dressed their skins into the streets before their doors.
Yet, among the Jews there are some very rich men, as I have said before;
good and merciful men, who observe the commandments, and who patiently
endure the miseries of the captivity.
From Constantinople, Benjamin continued his journey to Tyre, Jerusalem, and
the Holy Land, and thence to Damascus, Balbeck, and Palmyra, which he calls
Tadmor, and in which, he says, there then were 2000 Jews. He next gives an
account of Bagdat, the court of the caliph, and the condition of the Jews
there. He afterwards gives an account of a country which he calls Thema,
where he places a whole nation of Jews, which some have deemed an entire
forgery[9]. He next proceeds to Botzra, Balsora or Bassora, on the Tigris,
and thence to Persia, of which he gives the following account.
The river Samoura[10] is esteemed the limits of the kingdom of Persia, and
near it stands the city of the same name, in which there are 1500 Jews.
Here is the sepulchre of Esdras, the scribe and priest, who died in this
place on his return from Jerusalem to the court of Artaxerxes. Our people
have built a great synagogue beside his tomb, and the Ismaelites, Arabians,
or Mahometans, have built a mosque close by, as they have a great respect
for Esdras and the Jews. It is four miles from hence to Chuzestan, which
is the same with the ancient city of Elam, now almost ruined and
uninhabited. At one end, surrounded by ruins, is the castle of Susa,
formerly the palace of Ahasuerus, of which there are still some remains.
In this place there are 7000 Jews and fourteen synagogues, before one of
which stands the tomb of Daniel. The river Tigris[11] runs through this
city, over which there is a bridge. All the Jews on one side of the river
are very rich, having well filled shops, and carry on great trade, while
those on the other side are very poor, having neither market, shops,
gardens, or orchards. This caused them once to make an insurrection, from
a notion that the glory and riches of those on the other side of the river
was occasioned by their having the sepulchre of the prophet Daniel on their
side. The insurgents, therefore, demanded to have his tomb transferred to
their side, which was vehemently opposed by the others, and war ensued
between them: But both parties growing weary of the war, it was agreed that
the coffin of Daniel should remain one year on one side of the river, and
next year on the other. This treaty was observed for some time, but was
cancelled in the sequel by Sanigar-Shah, son to the great shah of Persia,
who rules over forty-five princes. This great king is called in Arabic
Sultan Phars Al-Chabir. His empire extends from the river Samoura to
Samarcand, the river Gozan, the province of Gisbor, including the cities of
the Medes, the mountains of Haphton, and to the province of Thibet, in the
forests of which country are found the animals which produce musk; and the
empire is four months and four days journey in length.
Sangiar being at Elam, saw the elders of the people transporting the coffin
of Daniel from one side of the river to the other, attended by an immense
crowd of Jews and Ismaelites; and, being informed of the cause, gave orders
that the coffin should be suspended in a glass case, by chains of iron,
from the middle of the bridge, and that a spacious synagogue should be
erected in the same place, open to all, whether Jews or Gentiles, who might
incline to pray there; and he commanded, from reverence for Daniel, that no
fish should be taken in the river for a mile above or below the bridge.
From Elam to Robat-bar are three days journey, where dwell 20,000
Israelites, among whom are many disciples of the wise men, some of them
being very rich; but they live under the authority of a strange prince. In
two days journey more is the river Vanth, near which dwell 4000 Jews. Four
days journey farther is the country of Molhat, full of strong mountains,
the inhabitants of which obey an elder who resides in the country of
Alchesisin, and they do not believe the doctrine of Mahomet. Among this
people there are four colleges of Jews, who go forth to war with the
inhabitants, invading the neighbouring countries, and drive away great
spoil; for they are not under the dominion of the king of Persia. The Jews
in this country are disciples of the wise men, and obey the head of the
captivity of Babylon. In five days journey you reach Omaria, where are
25,000 Israelites, and here begin the synagogues of the mountains of
Haphton, which exceed one hundred in number, and in this place the country
of Media begins. These Jews are of the first captivity, carried away by
Salmanazar; but they speak the Chaldean language, and among them are the
disciples of the wise men. The chief city is Omaria, and all this country
is under the dominion of Persia, to which the inhabitants pay tribute. The
tribute for males above fifteen years old, in all the country of the
Ismaelites, is one gold _amir_, or half-a-crown of our money.
About twelve years ago there arose, in the city of Omaria, a man named
David Elroi, who was the disciple of Chafdai, the head of the captivity,
and of Jacob the chief of the Levites at Bagdat. David was very learned in
the law of Moses, and in the books of doctrine, and in all wisdom, even in
the languages of the Ismaelites, and in the books of the Magi and the
enchanters; and he took it into his head to gather together the Jews who
dwelt in the mountains of Haphton, and to make war against the king of
Persia, and to go to Jerusalem and win it by assault. For this purpose he
endeavoured to draw the Jews to his party by many deceitful signs,
affirming that he was sent from God to free them from the yoke of the
nations, and to restore them to the holy city; and he succeeded in
persuading many that he was the Messiah[12].
Hearing of this insurrection, the king of Persia sent for David, who went
to him without fear, and even avowed himself to be king of the Jews, on
which he was thrown into prison in the city of Dabrestan, near the great
river Gozan. After this the king held a great council of his princes and
ministers, to consult how to put an end to this insurrection of the Jews,
and David made his appearance there, unseen of any but the king. The king
asked, "Who hath delivered thee from prison and brought thee here?" To whom
David answered, "Mine own wisdom, for I fear not thee or any of thy
servants." Then the king commanded his servants to seize him; but they said
the voice was heard by all, but they saw not David. Then David cried out
with a loud voice, "Lo! I go my way." And he walked out, and the king
followed him, and all his servants followed the king, but they saw no one.
Coming to the bank of the river, David spread his handkerchief on the
waters, and he passed over dry, and then he was seen of all who were
present; and they endeavoured to pursue him in boats, but all in vain; and
every one marvelled, and said that no enchanter could be compared to this
man.
David during that day travelled a ten days journey, and, coming to Omaria,
related all that had befallen him; and when the people were amazed, he
attributed all that had befallen him to his knowledge of the ineffable name
of Jehovah[13]. The king sent messengers to inform the caliph of Bagdat of
what had happened, requesting that he would get David restrained from his
seditious practices, by order from the head of the captivity, and the chief
rulers of the assembly of the Jews; otherwise threatening total destruction
to all the Jews in his dominions. All the synagogues in Persia, being in
great fear, wrote to the head of the captivity, and the assembly of elders
at Bagdat, to the same purpose; and they wrote to David, commanding him to
desist from his enterprize, under pain of being excommunicated and cut off
from among the people of Israel. But all was in vain, for David persisted
in his wicked course; till at length Zinaldin, a king of the Togarmim, or
Turks, in subjection to the king of Persia, persuaded the father-in-law of
David, by a bribe of ten thousand pieces of gold, to kill him privately,
and he thrust David through with a sword in his bed, while asleep. Yet was
not the anger of the king of Persia pacified towards the Jews of the
mountains, until the head of the captivity went and appeased him with mild
and wise speeches, and by the gift of an hundred talents of gold; since
which time there has been peace and quiet in the land.
From these mountains it is twelve days journey to Hamadan, the chief city
of Media, in which there are 50,000 Jews, and near one of their synagogues
are the sepulchres of Mordecai and Esther. Dabrestan, near the river Gozan,
is four days journey from Hamadan, and 4000 Jews dwell there. From thence
it is seven days journey to Ispahan, which is a very great city and the
capital of the whole country, being twelve miles in circumference. In this
city there are about 12,000 Jews, over whom, and all the rest of our nation
who dwell in the kingdom of Persia, Shallum is appointed to rule by the
head of the captivity. Four days journey from Ispahan is Siaphaz[14], the
most ancient city of this country, formerly Persidis, whence the whole
province is named, in which there are almost 10,000 Jews. From Siaphaz you
come, in seven days journey, to the city of Ginah, near the river Gozan,
where there are about 8000 Jews, and to this place merchants resort of all
nations and languages. Five days journey from Ginah is the famous
Samarcand, the farthest city of this kingdom, where there are 50,000
Israelites, many of whom are wise and rich men, and over whom Obedias is
ruler. Four days journey from thence is the city of Thibet[15], the capital
of the province of that name, in the forests of which the animals are found
that produce musk.
The mountains of Nisbor, which are situated near the river Gozan, are about
twenty-eight days journey from Thibet; and some of the Jews in Persia
affirm, that the four tribes of Israel, carried away in the first captivity
by Salmanazar, still inhabit the cities of Nisbor. Their country extends
twenty days journey in length, all full of mountains, and having the river
Gozan running on one side, with many inhabited cities, towns, and castles;
and the inhabitants are entirely free, being governed by Joseph Amrael, a
Levite, and among them are many disciples of the wise men. They sow and
reap, and are at war with the children of Chus, who dwell in the
deserts[16]. These Jews are in league with the Copheral Turks, a people who
dwell in the deserts, and eat no bread, neither do they drink any wine, but
feed on the raw or dried flesh of beasts, clean or unclean, devouring them
newly killed, while yet trembling with the warm life-blood, and uncooked;
yea, even feed on the limbs torn from beasts yet alive. This last people
seem to want noses, having only as it were two holes in their faces through
which they breathe[17].
These Copheral Turks invaded Persia about fifteen years ago, about 1145,
with a great army, and destroyed the metropolitan city of Rei[18], and
carried off vast spoil into the desert. Enraged at this insult, the king of
Persia endeavoured to pursue them with a powerful army, that he might
extirpate these destroyers from the earth, and procured a guide who
undertook to conduct him to their dwellings, and recommended to him to take
bread and water for fifteen days along with the army, as it would occupy
that time to pass the deserts. After marching these fifteen days, the army
was without subsistence for man and beast, and no signs could be perceived
of any habitation of mankind. On being interrogated, the guide pretended to
have lost his way, and was put to death as a traitor. After marching for
thirteen days more, in prodigious distress, during which they had to eat up
all the beasts that carried their baggage, they arrived at the mountains of
Nisbor, inhabited by the Jews, and incamped among gardens and orchards,
watered by canals drawn from the river Gozan; and being then the season of
ripe fruits, they eat what they pleased, no one appearing to oppose them.
At a distance among the mountains, they observed some hamlets and forts,
and two scouts were sent to discover what manner of people inhabited the
mountains. After proceeding a short way, they found a well built bridge,
with a strong barrier, and a very large city at the farther end of the
bridge. They here learned, by an interpreter, that the city belonged to an
independent nation of Jews, who had a prince of their own, and were in
alliance with the Copheral Turks.
The scouts returned to the camp with this intelligence, and the Jews,
having collected their forces, offered battle on the day following to the
Persians, The king declined this, declaring that his only object was
against the Copheral Turks, and that if the Jews attacked him he would
revenge himself by putting all their brethren in Persia to the sword; but
he demanded free passage for his army, and to be supplied with provisions
for ready money. Out of regard for their brethren in Persia, the Jews
agreed to this proposal, and the Persian army remained fifteen days in the
country of the Jews, where they were honourably entertained. In the mean
time the Jews sent intelligence of the situation of the Persians to their
confederates, and the Turks, gathering their forces, assailed the Persians
at certain passes in the mountains, and gave them a terrible overthrow; so
that the king escaped with great difficulty into Persia, with a small
remnant of his host. On this occasion, one of the Persian horsemen seduced
a Jew, named Moses, to accompany him into Persia, and then made him a
slave. On a public exhibition of archery in the king's presence, this man
appeared to be the most expert archer in all Persia, and being called
before the king, declared how he had been trepanned and made a slave. The
king restored him to liberty; clothed him in purple and silken garments,
and enriched him with liberal gifts; offering him great riches, and the
government of the royal household, if he would embrace the religion of the
country; and when he courteously declined this, he was placed by the king
with Rabbi Shallum, the prince of the synagogue at Ispahan, whose daughter
he afterwards married; and this Moses related to me the whole story I have
here related.
Departing from these countries, I returned to Khosistan, through which the
Tigris runs into _Hodu_, the Indian sea, or Persian Gulf, and in its
passage encompasses the island of Nekrokis[19] near its mouth, which is six
days journey in extent. There is only one canal of fresh water in this
island, and they have no other water to drink but what is gathered during
rain, and preserved, in cisterns, for which reason the land is not
cultivated. Yet it is famous for commerce with India, and the islands of
the Indian sea; and merchants from Sennar, Arabia, and Persia, bring
thither all sorts of silk and purple manufactures, hemp, cotton, flax, and
Indian cloth, with plenty of wheat, barley, millet, and rice. The Indian
merchants bring also great quantities of spices, and the natives act as
factors and interpreters, by which they make great gains; but in that place
there are not above 500 Jews. Sailing thence with a favourable wind, I
arrived, in ten days, at Kathipha[20], where are 5000 Jews. In these places
pearls are found, made by a wonderful artifice of nature; for on the 24th
of the month Nisan[21] a certain dew falls into the waters, which, being
sucked in by the oysters, they sink immediately to the bottom of the sea,
and afterwards, about the middle of the month Tisri, men dive to the
bottom, and bring up great quantities of the oysters by means of cords,
from which they take out the pearls.