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 dayspassage 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 ithard 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 Druzeshave 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; thecrew 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 andwith 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 havethe 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 fifteendays' 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 peopleflocked 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 marketto 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 aboutforty 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]. Fromthence 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 andlearned 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.
A.D.1322-1356.
Forasmuch as the land beyond the sea, that is to say, the Holy Land, which men call the land of promise or of behest, passing all other lands, is the most worthy land, most excellent, and lady and sovereign of all other lands, and is blessed and hallowed with the precious body and blood of our Lord Jesus Christ; in the which land it pleased him to take flesh and blood of the Virgin Mary, to environ that holy land with his blessed feet; and there he would of his blessedness shadow him in the said blessed and glorious Virgin Mary, and become man, and work many miracles, and preach and teach the faith and the law of Christian men unto his children; and there it pleased him to suffer many reprovings and scorns for us; and he that was king of heaven, of air, of earth, of sea, and of all things that are contained in them, would only be called king of that land, when he said, "Rex sum Judeorum," that is to say, I am king of the Jews; and that land he chose before all other lands, as the best and most worthy land, and the most virtuous land of all the world; for it is the heart and the middle of all the world; by witness of the philosopher, who saith thus "Virtus rerum in medio consistit:" that is to say, The virtue of things is in the middle; and in that land he would lead his life, and suffer passion and death from the Jews for us, to redeem and deliver us from the pains of hell and from death without end, which was ordained for us for the sin of our first father Adam, and for our own sins also; for, as for himself, he had deserved no evil: for he thought never evil nor did evil, and he that was king of glory and of joy might best in that place suffer death, because he chose in that land, rather than in any other, to suffer his passion and his death: for he that will publish any thing to make it openly known, he will cause it to be cried and proclaimed in the middle place of a town; so that the thing that is proclaimed and pronounced may equally reach to all parts: right so, he that was creator of all the world would suffer for us at Jerusalem, that is the middle of the world, to the end and intent that his passion and his death, which was publishedthere, might be known equally to all parts of the world. See, now, how dearly he bought man, that he made after his own image, and how dearly he redeemed us for the great love that he had to us, and we never deserved it of him. For more precious goods or greater ransom might he not put for us, than his blessed body, his precious blood, and his holy life, which he enthralled for us; and he offered all for us, that never did sin. Oh! dear God! what love had he to us his subjects, when he that never trespassed would for trespassers suffer death! Right well ought we to love and worship, to dread and serve such a Lord, and to worship and praise such a holy land, that brought forth such fruit, through which every man is saved, unless it be his own fault. Well may that land be called delectable and a fruitful land, that was made moist with the precious blood of our Lord Jesus Christ; which is the same land that our Lord promised us in heritage. And in that land he would die, as seised[285]to leave it to us, his children. Wherefore every good Christian man, that is of power, and hath whereof, should labour with all his strength to conquer our right heritage, and drive out all the unbelieving men. For we are called Christian men, after Christ our father. And if we be right children of Christ, we ought to claim the heritage that our father left us, and take it out of heathen men's hands. But now pride, covetousness, and envy have so inflamed the hearts of worldly lords, that they are busier to disinherit their neighbours than to claim or conquer their right heritage aforesaid. And the common people, that would put their bodies and their goods to conquer our heritage, may not do it without the lords. For an assembly of people without a chieftain, or a chief lord, is as a flock of sheep without a shepherd; the which departeth and disperseth, and know never whither to go. But would God, that the temporal lords and all worldly lords were at good accord, and with the common people would take this holy voyage over the sea! Then I believe confidently, that, within a little time, our right heritage aforesaid should be recovered and put in the hands of the right heirs of Jesus Christ.
And forasmuch as it is long time past that there was no general passage or voyage over the sea, and many men desiring to hear speak of the Holy Land, and have thereof greatsolace and comfort, I, John Maundeville, knight, albeit I be not worthy, who was born in England, in the town of Saint Albans, passed the sea in the year of our Lord Jesus Christ 1322, on the day of St. Michael; and hitherto have been a long time over the sea, and have seen and gone through many divers lands, and many provinces, and kingdoms, and isles, and have passed through Tartary, Persia, Ermony, (Armenia) the Little and the Great; through Lybia, Chaldea, and a great part of Ethiopia; through Amazonia, India the Less, and the Greater, a great part; and throughout many other isles that are about India; where dwell many divers folks, and of divers manners and laws, and of divers shapes of men. Of which lands and isles I shall speak more plainly hereafter. And I shall devise you some part of things that are there, when time shall be as it may best come to my mind; and especially for them that will and are in purpose to visit the holy city of Jerusalem, and the holy places that are thereabout. And I shall tell the way that they shall hold thither; for I have oftimes passed and ridden the way, with good company of many lords: God be thanked!
And ye shall understand that I have put this book out of Latin into French, and translated it again out of French into English, that every man of my nation may understand it; and that lords and knights and other noble and worthy men that know Latin but little, and have been beyond the sea, may know and understand, if I err from defect of memory, and may redress it and amend it. For things passed out of long time from a man's mind or from his sight turn soon into forgetting: because a man's mind may not be comprehended or withheld, on account of the frailty of mankind.
TO TEACH YOU THE WAY OUT OF ENGLAND TO CONSTANTINOPLE.
TO TEACH YOU THE WAY OUT OF ENGLAND TO CONSTANTINOPLE.
In the name of God, glorious and Almighty. He that will pass over the sea to go to the city of Jerusalem may go many ways, both by sea and land, according to the country that he cometh from: many ways come to one end. But you must not expect that I will tell you all the towns, and cities, and castles, that men shall go by; for then should I make too long a tale: but only some countries and the principal places that men shall go through to go the right way. First, if a man comefrom the west side of the world, as England, Ireland, Wales, Scotland, or Norway, he may, if he will, go through Almaine (Germany) and through the kingdom of Hungary, which borders on the land of Polaine (Poland), and to the land of Pannonia, and so to Silesia. And the king of Hungary is a great and mighty lord, and possesses great lordships and much land. For he holds the kingdom of Hungary, Sclavonia, and a great part of Comania and Bulgaria, which men call the land of Bougres, and the realm of Russia a great part, whereof he hath made a duchy, that extendeth unto the land of Nyflan, and borders on Prussia. And we go through the land of this lord, through a city that is called Cypron, and by the castle of Neaseborough, and by the evil town, which is situated towards the end of Hungary. And there men pass the river Danube, which is a very great river, and it goeth into Almaine, under the hills of Lombardy; and it receives forty other rivers, and runs through Hungary and through Greece and through Thrace, and entereth into the sea, towards the east, so roughly and so sharply, that the water of the sea is fresh and keeps its sweetness twenty miles from shore.
And after, men go to Belgrave, and enter the land of Bougres; and there men pass a bridge of stone, which is upon the river Marrok. And men pass through the land of Pyncemartz, and come to Greece to the city of Nye, and to the city of Fynepape, and after to the city of Adrianople, and then to Constantinople, which was formerly called Byzantium, where the emperor of Greece usually dwells. And there is the fairest and noblest church in the world, that of St. Sophia. And before the church is the image of the emperor Justinian, covered with gold, and he sits crowned upon a horse; and he formerly held a round apple of gold in his hand, but it is fallen down; and they say there, that it is a token that the emperor hath lost a great part of his lands and lordships. For he was emperor of Romania and of Greece, of all Asia the Less, and of the land of Syria, of the land of Judea, in which is Jerusalem, and of the land of Egypt, of Persia, and of Arabia; but he hath lost all but Greece; and men would many times restore the apple to the hand of the image, but it will not hold it. This apple betokens the lordship which he had over all the world, which is round; and the other hand he lifts up towards the east, in token to menace the misdoers. This image stands upon a pillar of marble at Constantinople.
OF THE CROSS AND CROWN OF OUR LORD JESUS CHRIST.
OF THE CROSS AND CROWN OF OUR LORD JESUS CHRIST.
At Constantinople is the cross of our Lord Jesus Christ, and his coat without seams, and the sponge and the reed with which the Jews gave our Lord vinegar and gall on the cross; and there is one of the nails with which Christ was nailed on the cross. And some men believe that half the cross of our Lord is in Cyprus, in an abbey of monks called the Hill of the Holy Cross. But it is not so; for the cross which is in Cyprus is that on which Dismas[286], the good thief, was crucified. But all men know not that, and it is an evil act; because, for profit of the offering, they say that it is the cross of our Lord Jesus Christ. And you shall understand that the cross of our Lord was made of four kinds of trees, as is contained in this verse—
"In cruce fit palma, cedrus, cypressus, oliva."
"In cruce fit palma, cedrus, cypressus, oliva."
For the piece that went upright from the earth to the head was of cypress; and the piece that went across, to which his hands were nailed, was of palm; and the stock, that stood within the earth, in which was made the mortise, was of cedar; and the tablet above his head, which was a foot and a half long, on which the title was written in Hebrew, Greek, and Latin, was of olive. And the Jews made the cross of these four kinds of trees, because they believed that our Lord Jesus Christ should have hanged on the cross as long as the cross might last; and therefore they made the foot of the cross of cedar, because cedar may not rot in earth or water; and they thought that it should have lasted long. And because they believed that the body of Christ should have stunk, therefore they made the piece that went from the earth upwards of cypress, for it is well smelling, so that the smell of his body should not grieve men that passed by. And the cross piece was of palm, because in the Old Testament it was ordained that when any one conquered, he should be crowned with palm; and because they believed that they had the victory of Christ Jesus, therefore made they the cross-piece ofpalm. And the tablet of the title they made of olive, because olive betokens peace; and the story of Noah witnesseth that when the dove brought the branch of olive, it betokened peace made between God and man; and so the Jews expected to have peace when Christ was dead; for they said that he made discord and strife amongst them. And you shall understand that our Lord was nailed on the cross in a recumbent position, and therefore he suffered the more pain. And the Christians that dwell beyond the sea, in Greece, say that the tree of the cross that we call cypress was of that tree of which Adam ate the apple, and that they find written. And they say also, that their Scripture saith[287]that Adam was sick, and told his son Seth to go to the angel that kept Paradise, to pray that he would send him oil of mercy to anoint his members with, that he might have health. And Seth went, but the angel would not let him come in, telling him that he might not have of the oil of mercy; but he gave him three grains of the same tree of which his father ate the apple, and bade him, as soon as his father was dead, that he should put these three grains under his tongue, and bury him so: and he did. And of these three grains sprung a tree, as the angel said that it should, and bore a fruit, through which fruit Adam should be saved. And when Seth came again, he found his father near dead. And when he was dead, he did with the grains as the angel bade him; of which sprung three trees, whereof the cross was made, that bare good fruit and blessed, namely, our Lord Jesus Christ, through whom Adam, and all that come of him, should be saved and delivered from dread of death without end, unless it be by their own fault. The Jews had concealed this holy cross in the earth, under a rock of Mount Calvary; and it lay there two hundred years and more, till the time of St. Helena, the mother of Constantine, emperor of Rome. She was the daughter of king Coel, born in Colchester, who was king of England, which was then called Britain the Greater; the emperor Constantius took her to wife for her beauty, and had by her Constantine, who was afterwards emperor of Rome.
And you shall understand that the cross of our Lord was eight cubits long, and the cross-piece was three cubits and ahalf in length. And one part of the crown of our Lord, wherewith he was crowned, and one of the nails, and the spear-head, and many other relics, are in France, in the king's chapel[288], the crown being placed in a vessel of crystal richly worked. For a king of France bought these relics of the Jews, to whom the emperor had given them in pledge for a great sum of silver. And if it be so, as men say, that this crown is of thorns, you shall understand that it was of rushes of the sea, which prick as sharply as thorns; for I have seen and beheld many times that of Paris and that of Constantinople; for they were both one, made of rushes of the sea. But men had divided them in two parts; of which one part is at Paris, and the other part is at Constantinople. And I have one of these precious thorns, which seems like a white thorn; and it was given to me as a great favour; for there are many of them broken and fallen into the vessel that the crown lieth in; they break for dryness, when men move it, to show it to great lords that come thither.
And you shall understand that our Lord Jesus, on the night he was taken, was led into a garden, where he was first examined very sharply; and there the Jews scorned him, and made him a crown of the branches of aubespine, or white thorn, which grew in the same garden, and set it on his head, so fast and so sore, that the blood ran down on many parts of his face, neck, and shoulders. And therefore hath white thorn many virtues; for he that beareth a branch thereof upon him, no thunder nor tempest may hurt him; and no evil spirit may enter in the house in which it is, or come to the place that it is in. And in that same garden St. Peter denied our Lord thrice. Afterward our Lord was led forth before the bishops and the masters of the law, into another garden belonging to Annas; and there also he was examined, reproved, and scorned, and crowned again with a white thorn, which is called barbarines, which grew in that garden, and which hath also many virtues. And afterward he was led into a garden of Caiphas, and there he was crowned with eglantine. And after he was led into the chamber of Pilate, and there he was examined and crowned. And the Jews set him in a chair, and clad him in a mantle; and there they made the crown of rushes of the sea; and there they kneltto him, and scorned him, saying, "Hail, king of the Jews!" Half of this crown is at Paris, and the other half at Constantinople. And Christ had this crown on his head when he was placed on the cross; and therefore ought men to worship it, and hold it more worthy than any of the others. And the emperor of Almaine possesses the spear-shaft, but the head of the spear is at Paris. Yet the emperor of Constantinople saith that he hath the spear-head, and I have often seen it; but it is greater than that at Paris.
OF THE CITY OF CONSTANTINOPLE, AND OF THE FAITH OF THE GREEKS.
OF THE CITY OF CONSTANTINOPLE, AND OF THE FAITH OF THE GREEKS.
At Constantinople lieth St. Anne, our Lady's mother, whom St. Helena caused to be brought from Jerusalem. And there lieth also the body of John Chrysostom, who was archbishop of Constantinople. There lieth also St. Luke the Evangelist, whose bones were brought from Bethany, where he was buried. And many other relics are there. And there is the vessel of stone, as it were of marble, which men call Enydros, and which continually drops water, and fills itself every year, till it run over, besides what men take from within. Constantinople is a very fair and good city, and well walled, and it is three-cornered. There is an arm of the sea of Hellespont, which some men call the mouth of Constantinople, and some men call it the Brace (or arm) of St. George; and that arm incloses two parts of the city. And upward to the sea, upon the water, was wont to be the great city of Troy, in a very fair plain; but that city was destroyed by the people of Greece, and little thereof now appears, because it is so long since it was destroyed.
About Greece there are many isles, as Calliste, Calcas, Cetige, Tesbria, Mynea, Flaxon, Melo, Carpate, and Lemne. In this latter isle is Mount Athos, that passeth the clouds. And there are divers languages and many countries obedient to the emperor, namely, Turcople, Pyneynard, Cornagne, and many others, as Thrace and Macedonia, of which Alexander was king. In this country was Aristotle born, in a city called Stagyra, a little from the city of Thrace. And at Stagyra Aristotle lieth; and there is an altar upon his tomb. And they make great feasts for him ever year, as though he were a saint. And at his altar they hold their great councils andtheir assemblies, expecting that through inspiration of God and of him they shall have the better council. In this country are very high hills, toward the extremity of Macedonia. And there is a great hill, called Olympus, which divides Macedonia and Thrace, so high that it passeth the clouds. And there is another hill, called Athos, so high that the shadow of it reaches to Lemne[289], which is an island seventy-six miles distant. At the summit of this hill the air is so clear, that no wind is found there, and therefore no animal may live there; and the air is dry. And men say in those countries, that philosophers once went upon those hills, and held to their nose a sponge moistened with water, to have air, because the air above was so dry; and at the summit, in the dust of those hills, they wrote letters and figures with their fingers, and at the year's end they came again, and found the same letters and figures which they had written the year before, without any change. And therefore it appears evident that these hills pass the clouds and join to the pure air.
At Constantinople is the palace of the emperor, very handsome and well built; and therein is a fair place for joustings, or for other plays and sports. And it is made with stages, and hath steps about, that every man may see well, and not intercept the view of those behind. And under these stages are stables well vaulted for the emperor's horses; and all the pillars are of marble. And within the church of St. Sophia, an emperor once would have buried the body of his father when he was dead; and, as they made the grave, they found a body in the earth, and upon the body lay a fine plate of gold, on which was written in Hebrew, Greek, and Latin, letters that said thus, "Jesus Christ shall be born of the Virgin Mary, and I believe in him." And the date when it was laid in the earth was two thousand years before our Lord was born. The plate of gold is still preserved in the treasury of the church. And they say that it was Hermogenes, the wise man.
Although the men of Greece are Christians, yet they vary from our faith; for they say that the Holy Ghost may not come of the Son, but only of the Father. And they are not obedient to the Church of Rome, nor to the pope; for they say that their patriarch hath as much power over the sea as the pope hath on this side the sea. And therefore popeJohn XXII. sent letters to them, how Christian faith should be all one, and that they should be obedient to the pope, who is God's vicar on earth, to whom God gave his full power to bind and to assoil, and therefore they should be obedient to him. But they sent back divers answers, amongst others saying thus: "We believe well that thy power is great upon thy subjects. We may not suffer thy great pride. We are not in purpose to fulfil thy great covetousness. The Lord be with thee; for our Lord is with us.—Farewell." And no other answer might he have of them. They make their sacrament of the altar of unleavened bread, because our Lord made it of such bread when he made his Maundy[290]. And on Shere-Thursday they make their unleavened bread, in token of the Maundy, and dry it in the sun, and keep it all the year, and give it to sick men instead of God's body. And they make but one unction when they christen children. They anoint not the sick. And they say that there is no purgatory, and that the souls shall have neither joy nor pain till the day of doom. They say, moreover, that fornication is not a deadly sin, but a thing that is according to nature; and that men and women should wed but once; and whosoever weddeth oftener than once, their children are bastards, and begotten in sin. Their priests also are wedded. They say, also, that usury is no deadly sin; and they sell benefices of holy church; and so do men in other places, (God amend it when his will is!) and that is a great scandal; for now is simony king crowned in holy church: God amend it for his mercy! And they say that in Lent men shall not fast, or sing mass, except on the Saturday and on the Sunday. And they fast not on the Saturdays, except it be Christmas Eve, or Easter Eve. They suffer not the Latins to sing at their altars; and if they do by any chance, they immediately wash the altar with holy water. And they say, that there should be but one mass said at one altar upon one day. They say also that our Lord never ate, but that he made sign of eating. They say, moreover, that we sin deadly in shaving our beards; for the beard is token of a man, and the gift of our Lord. And they say that we sin deadly in eating of animals that wereforbidden in the Old Testament and by the old law, as swine, hares, and other beasts that chew not their cud. And they say that we sin in eating flesh on the days before Ash Wednesday, and in eating flesh on the Wednesday, and eggs and cheese on the Fridays. And they curse all those who abstain from eating flesh on the Saturday. The emperor of Constantinople appoints the patriarch, the archbishops, and the bishops, and gives the dignities and the benefices of churches, and deprives those who deserve it, when he finds any cause; and so is he lord both temporal and spiritual in his country[291].
And although these things touch not to our way, nevertheless they touch to that that I have promised you, to show you a part of the customs, and manners, and diversities of countries. And because this is the first country that is discordant in faith and in belief, and varies from our faith on this side the sea, therefore I have set it here, that you may know the diversity that is between our faith and theirs. For many men have great liking to hear of strange things of diverse countries.
OF THE WAY FROM CONSTANTINOPLE TO JERUSALEM.—OF ST. JOHN THE EVANGELIST, AND OF THE DAUGHTER OF YPOCRAS, TRANSFORMED FROM A WOMAN TO A DRAGON.
OF THE WAY FROM CONSTANTINOPLE TO JERUSALEM.—OF ST. JOHN THE EVANGELIST, AND OF THE DAUGHTER OF YPOCRAS, TRANSFORMED FROM A WOMAN TO A DRAGON.
Now return I again to explain to you the way from Constantinople to Jerusalem. He that will proceed through Turkey, goes towards the city of Nice, and passes through the gate of Chienetout, and men see constantly before them the hill of Chienetout, which is very lofty: it is a mile and a half from Nice. And if you will go by water, by the Brace of St. George, and by the sea where St. Nicholas lieth, and towards many other places, first, you go to an isle that is called Sylo, in which mastic grows on small trees, out of which comes gum, as it were of plum-trees, or of cherry-trees. And after men go by the isle of Patmos, where St. John the Evangelist wrote the Apocalypse. And you shall understand that St. John was thirty-two years of age when our Lord suffered his passion, and after hispassion he lived sixty-seven years, and in the hundredth year of his age he died. From Patmos men go to Ephesus, a fair city, and nigh to the sea. And there died St. John, and was buried in a tomb behind the high altar. And there is a fair church, for the Christians were always wont to hold that place. And in the tomb of St. John is nothing but manna, which is called angels' meat, for his body was translated into Paradise. And the Turks now hold all that place, with the city, and the church; and all Asia the Less is called Turkey. And you shall understand that St. John caused his grave to be made there in his life, and laid himself therein, all alive; and, therefore, some men say that he did not die, but that he rests there till the day of doom[292]. And, in truth, there is a great marvel, for men may see there the earth of the tomb many times openly stir and move, as though there were living things under.
And from Ephesus we go through many islands in the sea to the city of Patera, where St. Nicholas was born, and so to Myra, where he was chosen to be bishop; and there grows very good and strong wine, which they call wine of Myra. And from thence men go to the isle of Crete, which the emperor once gave to the Genoese. And then we pass through the isles of Colos and of Lango[293], of the which isles Ypocras was lord; and some men say, that in the isle of Lango is still the daughter of Ypocras, in form and likeness of a great dragon, which is a hundred fathoms in length, as they say, for I have not seen her. And they of the isles call her lady of the land. And she lies in an old castle, in a cave, and appears twice or thrice in the year; and she doth no harm to any man unless he do her harm. She was thus changed and transformed from a fair damsel into the likeness of a dragon by a goddess named Diana; and they say that she shall remain in that form until the time that a knight come, who shall be so bold that he dare come to her and kiss her on the mouth; and then she shall turn againto her own nature, and be a woman again, but after that she shall not live long. And it is not long since a knight of Rhodes, who was bold and doughty in arms, said that he would kiss her; when he was upon his courser and went to the castle, and entered into the cave, the dragon lifted up her head towards him, and when the knight saw her in that form, so hideous and horrible, he fled away. But the dragon carried the knight upon a rock, and from thence she cast him into the sea, and so was lost both horse and man. A young man that knew not of the dragon, went out of a ship, and proceeded through the isle until he came to the castle and entered the cave, and went so far that he found a chamber; and there he saw a damsel who was combing her head and looking in a mirror, and she had much treasure about her, and he believed that she had been a common woman, who dwelled there to receive men to folly; and he abode till the damsel saw the shadow of him in the mirror, and she turned her towards him and asked him, what he would? And he said, he would be her paramour. And she asked him if he were a knight? And he said, nay. And then she said, that he might not be her leman; but she bid him go again unto his fellows and get him knighted, and come again upon the morrow, and she would come out of the cave before him; and then he should come and kiss her on the mouth, and have no fear, "for I shall do thee no harm, although thou see me in likeness of a dragon; for though thou see me hideous and horrible to look upon, know that it is made by enchantment. For without doubt I am no other than thou seest now, a woman, and therefore fear not; and if thou kiss me, thou shalt have all this treasure, and be my lord, and lord also of all the isle." And he departed from her and went to his fellows, in the ship, and was made a knight, and returned on the morrow to kiss this damsel. But when he saw her come out of the cave, in form of a dragon, so hideous and so horrible, he had so great fear that he fled again to the ship; and she followed him. And when she saw that he turned not again, she began to cry as a thing that had much sorrow, and then she returned to her cave; and anon the knight died. And from that time to this might no knight see her, but he died anon. But when there shall come a knight who is bold enough to kiss her, he shall not die; but he shall turn the damsel into her right formand natural shape, and he shall be lord of all the countries and isles abovesaid.
And from thence men come to the isle of Rhodes, which isle the Hospitalers[294]hold and govern, having on a time taken it from the emperor. It was formerly called Collos, and so the Turks call it still; and St. Paul, in his Epistles, writes to the people of this isle,ad Colossenses[295]. This isle is nearly eight hundred miles from Constantinople.
From this isle of Rhodes we go to Cyprus, where are many vines, which first produce red wine, and after one year they become white; and those wines that are most white are the clearest and best of smell. And men pass that way by a place which was a great city and a great land; and the city was called Sathalie. This city and the land were lost through the folly of a young man, who had a fair damsel whom he loved well for his paramour, and she died suddenly and was placed in a tomb of marble; and for the great love that he had to her, he went in the night to her tomb, and opened it and went in. And when it came to the end of nine months, there came a voice to him, and said, "Go to the tomb of that woman, and open it, and behold what thou hast begotten on her; and if thou omittest to go, thou shalt have a great harm." And he went and opened the tomb; and there came out a snake, very hideous to behold, which immediately flew about the city and the country, and soon after the city was swallowed up[296]. And there are many perilous passages.
From Rhodes to Cyprus are five hundred miles and more; but we may go to Cyprus without touching at Rhodes. Cyprusis a very good, fair, and great island, and it hath four principal cities, with an archbishop at Nicosia, and four other bishops; and at Famagosta is one of the first harbours of the sea in the world; and there arrive Christians, Saracens, and men of all nations. In Cyprus is the hill of the Holy Cross, where there is an abbey of black monks, and there is the cross of Dismas, the good thief, as I have said before. And some men believe that there is half of the cross of our Lord; but it is not so, and they do wrong who make people believe so. In Cyprus lies St. Zenomyne, of whom men of that country make great solemnity; and in the castle of Amours lies the body of St. Hilary, which they keep very worshipfully. Near Famagosta St. Barnabas the apostle was born. In Cyprus they hunt with papyons[297], which resemble leopards, and they take wild beasts right well, and they are somewhat larger than lions, and take more sharply and more cleverly than hounds do. In Cyprus it is the custom for lords and all other men to eat on the earth; for they make trenches in the earth about in the hall, deep to the knee, and pave them; and when they will eat, they go therein and sit there. And the reason is that they may be cooler; for that land is much hotter than it is here. And at great feasts, and for strangers, they set forms and tables as men do in this country; but they themselves prefer sitting on the earth.
From Cyprus they go to the land of Jerusalem by sea, and in a day and night he that hath good wind may come to the haven of Tyre, which is now called Sur. Here was once a great and good city of the Christians; but the Saracens have destroyed it in great part; and they guard that haven carefully for fear of the Christians. Men might go more direct to that haven, without touching at Cyprus; but they go gladly to Cyprus, to rest them in the land, or to buy things that they need for their living. On the sea-side many rubies are found. There is the well of which Holy Writ speaketh, saying, "A fountain of gardens, and a well of living waters."[298]It was in this city of Tyre that the woman said to our Lord, "Blessed is the womb that bare thee, and the paps which thou hastsucked."[299]And there our Lord forgave the woman of Canaan her sins. And before Tyre stood formerly the stone on which our Lord sat and preached, and over which was built the church of St. Saviour.
Eight miles from Tyre, towards the east, upon the sea, is the city of Sarphen, in Sarept of the Sidonians. There dwelt Elijah the prophet, and he raised there Jonas, the widow's son, from death to life. And five miles from Sarphen is the city of Sidon, of which Dido was lady, who was wife of Eneas, after the destruction of Troy, and who founded the city of Carthage in Africa, and now it is called Didon Sayete. And in the city of Tyre reigned Agenor, the father of Dido. Sixteen miles from Sidon is Beruthe (Beirut); and from Beruthe to Sardenare is three days. And from Sardenare it is five miles to Damascus.
And those who are willing to go a long time on the sea, and come nearer to Jerusalem, may proceed from Cyprus by sea to the port of Jaffa, for that is the nearest port to Jerusalem, the distance being only one day and a half. The town is called Jaffa, because one of the sons of Noah, named Japhet, founded it, and now it is called Joppa. And you shall understand that it is one of the oldest towns of the world, for it was founded before Noah's flood. And there may still be seen in the rock there the place where the iron chains were fastened, wherewith Andromeda, a great giant, was bound and put in prison, before Noah's flood; a rib of whose side, which is forty feet long, is still shown[300].
And those who go to the port of Tyre or Sur, before mentioned, may proceed by land, if they will, to Jerusalem. They go from Sur in a day to the city of Akoun (Acre), which was called formerly Ptolemais, and it was once a very fine city of Christians; but it is now destroyed. It stands upon the sea. From Venice to Akoun, by sea, is two thousand and eighty Lombard miles. From Calabria, or from Sicily to Akoun, by sea, is thirteen hundred Lombard miles. And the Isle of Crete is just midway. Near the city of Akoun, toward the sea, one hundred and twenty furlongs on the right, toward the south, is the hill of Carmel, where Elijah theprophet dwelt, and where the order of friars Carmelites was first founded. This hill is not very great, nor very high. At the foot of this hill was formerly a good city of the Christians called Caiphas, because Caiaphas first founded it; but it is now all waste. And on the left side of the hill of Carmel is a town called Saffre, which is situated on another hill. There St. James and St. John were born, and there is a fair church in honour of them. And from Ptolemais, which is now called Akoun, it is one hundred furlongs to a great hill, called the scale (or ladder) of Tyre. And near the city of Akoun runs a little river called Belon; and there nigh is the foss of Memnon, which is all round; and it is one hundred cubits broad, and all full of gravel, shining bright, of which men make fair and clear glasses[301]. Men come from far, by water with ships, and by land with carts, to fetch of that gravel; and though ever so much be taken away thereof one day, on the morrow it is as full again as ever it was. And that is a great wonder. And there is always great wind in that foss, that continually stirs the gravel and makes it troubled; and if any man put therein any kind of metal, it turns to glass, and the glass made of that gravel, if it be thrown back into the gravel, turns to gravel as it was first; and therefore some men say that it is a whirlpool of the gravelly sea.
From Akoun, above mentioned, it is four days' journey to the city of Palestine, which was of the Philistines, now called Gaza, which is a gay and rich city; and it is very fair, and full of people, and is at a little distance from the sea. From this city Samson the strong brought the gates upon a high land, when he was taken in that city: and there he slew, in a palace, the king and himself, and great numbers of the best of the Philistines, who had put out his eyes, and shaved his head, and imprisoned him, by treason of Delilah, his paramour. And therefore he caused a great hall to fall upon them when they were at meat. From thence we go to the city of Cesarea, and so to the Castle of Pilgrims, and so to Ascalon, and then to Jaffa, and so to Jerusalem.