This King Emanuel built a great palace for the seat of his Government upon the sea-coast, in addition to the palaces which his fathers built, and he called its name Blachernae[45]. He overlaid its columns and walls with gold and silver, and engraved thereon representations of the battles before his day and of his own combats. He also set up a throne of gold and of precious stones, and a golden crown was suspended by a gold chain over the throne, so arranged that he might sit thereunder[46].

[p.22]

It was inlaid with jewels of priceless value, and at night time no lights were required, for every one could see by the light which the stones gave forth. Countless other buildings are to be met with in the city. From every part of the empire of Greece tribute is brought here every year, and they fill strongholds with garments of silk, purple, and gold. Like unto these storehouses and this wealth, there is nothing in the whole world to be found. It is said that the tribute of the city amounts every year to 20,000 gold pieces, derived both from the rents of shops and markets, and from the tribute of merchants who enter by sea or land.

The Greek inhabitants are very rich in gold and precious stones, and they go clothed in garments of silk with gold embroidery, and they ride horses, and look like princes. Indeed, the land is very rich in all cloth stuffs, and in bread, meat, and wine.

[p.23]

Wealth like that of Constantinople is not to be found in the whole world. Here also are men learned in all the books of the Greeks, and they eat and drink every man under his vine and his fig-tree.

They hire from amongst all nations warriors called Loazim (Barbarians) to fight with the Sultan Masud[47], King of the Togarmim (Seljuks), who are called Turks; for the natives are not warlike, but are as women who have no strength to fight.

No Jews live in the city, for they have been placed behind an inlet of the sea. An arm of the sea of Marmora shuts them in on the one side, and they are unable to go out except by way of the sea, when they want to do business with the inhabitants[48]. In the Jewish quarter are about 2,000 Rabbanite Jews and about 500 Karates, and a fence divides them. Amongst the scholars are several wise men, at their head being the chief rabbi R. Abtalion, R. Obadiah, R. Aaron Bechor Shoro, R.

Joseph Shir-Guru, and R. Eliakim, the warden. And amongst them there are artificers in silk and many rich merchants. No Jew there is allowed to ride on horseback.

[p.24]

The one exception is R. Solomon Hamitsri, who is the king's physician, and through whom the Jews enjoy considerable alleviation of their oppression. For their condition is very low, and there is much hatred against them, which is fostered by the tanners, who throw out their dirty water in the streets before the doors of the Jewish houses and defile the Jews' quarter (the Ghetto). So the Greeks hate the Jews, good and bad alike, and subject them to great oppression, and beat them in the streets, and in every way treat them with rigour. Yet the Jews are rich and good, kindly and charitable, and bear their lot with cheerfulness. The district inhabited by the Jews is called Pera.

From Constantinople it is two days' voyage to Rhaedestus[49], with a community of Israelites of about 400, at their head being R. Moses, R.

Abijah, and R. Jacob. From there it is two days to Callipolis (Gallipoli), where there are about 200 Jews, at their head being R.

Elijah Kapur, R. Shabbattai Zutro, and R. Isaac Megas, which means "great" in Greek. And from here it is two days to Kales.

[p.25]

Here there are about fifty Jews, at their head being R. Jacob and R.

Judah. From here it is two days' journey to the island of Mytilene, and there are Jewish congregations in ten localities on the island.

Thence it is three days' voyage to the island of Chios, where there are about 400 Jews, including R. Elijah Heman and R. Shabtha. Here grow the trees from which mastic is obtained. Two days' voyage takes one to the island of Samos, where there are 300 Jews, at their head being R. Shemaria, R. Obadiah, and R. Joel. The islands have many congregations of Jews. From Samos it is three days to Rhodes, where there are about 400 Jews, at their head being R. Abba, R. Hannanel, and R. Elijah. It is four days' voyage from here to Cyprus, where there are Rabbanite Jews and Karates; there are also some heretical Jews called Epikursin, whom the Israelites have excommunicated in all places. They profane the eve of the sabbath, and observe the first night of the week, which is the termination of the sabbath[50].

[p.26]

From Cyprus it is four days' journey to Curicus (Kurch), which is the beginning of the land called Armenia, and this is the frontier of the empire of Thoros[51], ruler of the mountains, and king of Armenia, whose dominions extend to the province of Trunia[52], and to the country of the Togarmim or Turks. From there it is two days' journey to Malmistras, which is Tarshish, situated by the sea; and thus far extends the kingdom of the Javanim or Greeks[53].

Thence it is two days' journey to Antioch the Great, situated on the river Fur (Orontes), which is the river Jabbok, that flows from Mount Lebanon and from the land of Hamath[54]. This is the great city which Antiochus the king built. The city lies by a lofty mountain, which is surrounded by the city-wall. At the top of the mountain is a well, from which a man appointed for that purpose directs the water by means of twenty subterranean pa.s.sages to the houses of the great men of the city. The other part of the city is surrounded by the river. It is a strongly fortified city, and is under the sway of Prince Boemond Poitevin[55], surnamed le Baube. Ten Jews[56] dwell here, engaged in gla.s.s-making, and at their head are R. Mordecai, R. Chayim, and R.

Samuel.

[p.27]

From here it is two days' journey to Lega, or Ladikiya, where there are about 100 Jews, at their head being R. Chayim and R. Joseph.

Thence it is two days' journey to Gebal (Gebela), which is Baal-Gad, at the foot of Lebanon[57]. In the neighbourhood dwells a people called Al-Hashishim[58]. They do not believe in the religion of Islam, but follow one of their own folk, whom they regard as their prophet, and all that he tells them to do they carry out, whether for death or life. They call him the Sheik Al Hashishim, and he is known as their Elder. At his word these mountaineers go out and come in. Their princ.i.p.al seat is Kadmus, which is Kedemoth in the land of Sihon. They are faithful to each other, but a source of terror to their neighbours, killing even kings at the cost of their own lives. The extent of their land is eight days' journey. And they are at war with the sons of Edom who are called the Franks, and with the ruler of Tripolis, which is Tarabulus el Sham[59]. At Tripolis in years gone by there was an earthquake, when many Gentiles and Jews perished, for houses and walls fell upon them. There was great destruction at that time throughout the Land of Israel, and more than 20,000 souls perished[60].

[p.28]

Thence it is a day's journey to the other Gebal (Gubail), which borders on the land of the children of Ammon, and here there are about 150 Jews. The place is under the rule of the Genoese, the name of the governor being Guillelmus Embriacus[61]. Here was found a temple belonging to the children of Ammon in olden times, and an idol of theirs seated upon a throne or chair, and made of stone overlaid with gold. Two women are represented sitting one on the right and one on the left of it, and there is an altar in front before which the Ammonites used to sacrifice and burn incense[62]. There are about 200 Jews there, at their head being R. Meir, R. Jacob, and R. Simchah. The place is situated on the sea-border of the land of Israel. From there it is two days' journey to Beirut, or Beeroth, where there are about fifty Jews, at their head being R. Solomon, R. Obadiah, and R. Joseph.

Thence it is one day's journey to Saida, which is Sidon, a large city, with about twenty Jews.

[p.29]

Ten miles therefrom a people dwell who are at war with the men of Sidon; they are called Druses, and are pagans of a lawless character.

They inhabit the mountains and the clefts of the rocks; they have no king or ruler, but dwell independent in these high places, and their border extends to Mount Hermon, which is a three days' journey. They are steeped in vice, brothers marrying their sisters, and fathers their daughters. They have one feast-day in the year, when they all collect, both men and women, to eat and drink together, and they then interchange their wives[63]. They say that at the time when the soul leaves the body it pa.s.ses in the case of a good man into the body of a newborn child, and in the case of a bad man into the body of a dog or an a.s.s. Such are their foolish beliefs. There are no resident Jews among them, but a certain number of Jewish handicraftsmen and dyers come among them for the sake of trade, and then return, the people being favourable to the Jews.

[p.30]

They roam over the mountains and hills, and no man can do battle with them.

From Sidon it is half a day's journey to Sarepta (Sarfend), which belongs to Sidon. Thence it is a half-day to New Tyre (S[=u]r), which is a very fine city, with a harbour in its midst. At night-time those that levy dues throw iron chains from tower to tower, so that no man can go forth by boat or in any other way to rob the ships by night.

There is no harbour like this in the whole world. Tyre is a beautiful city. It contains about 500 Jews, some of them scholars of the Talmud, at their head being R. Ephraim of Tyre, the Dayan, R. Meir from Carca.s.sonne, and R. Abraham, head of the congregation. The Jews own sea-going vessels, and there are gla.s.s-makers amongst them who make that fine Tyrian gla.s.s-ware which is prized in all countries.

In the vicinity is found sugar of a high cla.s.s, for men plant it here, and people come from all lands to buy it[64]. A man can ascend the walls of New Tyre and see ancient Tyre, which the sea has now covered, lying at a stone's throw from the new city.

[p.31]

And should one care to go forth by boat, one can see the castles, market-places, streets, and palaces in the bed of the sea. New Tyre is a busy place of commerce, to which merchants flock from all quarters.

One day's journey brings one to Acre, the Acco of old, which is on the borders of Asher; it is the commencement of the land of Israel.

Situated by the Great Sea, it possesses a large harbour for all the pilgrims who come to Jerusalem by ship. A stream runs in front of it, called the brook of Kedumim[65]. About 200 Jews live there, at their head being R. Zadok, R. j.a.pheth, and R. Jonah. From there it is three parasangs to Haifa, which is Hahepher[66] on the seaboard, and on the other side is Mount Carmel[67], at the foot of which there are many Jewish graves. On the mountain is the cave of Elijah, where the Christians have erected a structure called St. Elias. On the top of the mountain can be recognized the overthrown altar which Elijah repaired in the days of Ahab. The site of the altar is circular, about four cubits remain thereof, and at the foot of the mountain the brook Kishon flows.

[p.32]

From here it is four parasangs to Capernaum, which is the village of Nahum, identical with Maon, the home of Nabal the Carmelite[68].

Six parasangs from here is Caesarea, the Gath[69] of the Philistines, and here there are about 200 Jews and 200 Cuthim. These are the Jews of Shomron, who are called Samaritans. The city is fair and beautiful, and lies by the sea. It was built by Caesar, and called after him Caesarea. Thence it is half a day's journey to Kako[70], the Keilah of Scripture. There are no Jews here. Thence it is half a day's journey to St. George, which is Ludd[71], where there lives one Jew, who is a dyer. Thence it is a day's journey to Sebastiya, which is the city of Shomron (Samaria), and here the ruins of the palace of Ahab the son of Omri may be seen. It was formerly a well-fortified city by the mountain-side, with streams of water. It is still a land of brooks of water, gardens, orchards, vineyards, and olive groves, but no Jews dwell here. Thence it is two parasangs to Nablous, which is Shechem on Mount Ephraim, where there are no Jews; the place is situated in the valley between Mount Gerizim and Mount Ebal, and contains about 1,000 Cuthim, who observe the written law of Moses alone, and are called Samaritans.

[p.33]

They have priests of the seed (of Aaron), and they call them Aaronim, who do not intermarry with Cuthim, but wed only amongst themselves[72]. These priests offer sacrifices, and bring burnt-offerings in their place of a.s.sembly on Mount Gerizim, as it is written in their law--"And thou shalt set the blessing on Mount Gerizim." They say that this is the proper site of the Temple. On Pa.s.sover and the other festivals they offer up burnt-offerings on the altar which they have built on Mount Gerizim, as it is written in their law--"Ye shall set up the stones upon Mount Gerizim, of the stones which Joshua and the children of Israel set up at the Jordan."

They say that they are descended from the tribe of Ephraim. And in the midst of them is the grave of Joseph, the son of Jacob our father, as it is written--"and the bones of Joseph buried they in Shechem[73]."

Their alphabet lacks three letters, namely [Hebrew:] He, [Hebrew:]

Heth, and [Hebrew:] Ain[74]. The letter [Hebrew:] He is taken from Abraham our father, because they have no dignity, the letter [Hebrew:]

Heth from Isaac, because they have no kindliness, and the letter [Hebrew: Ain] from Jacob, because they have no humility.

[p.34]

In place of these letters they make use of the Aleph, by which we can tell that they are not of the seed of Israel, although they know the law of Moses with the exception of these three letters. They guard themselves from the defilement of the dead, of the bones of the slain, and of graves; and they remove the garments which they have worn before they go to the place of worship, and they bathe and put on fresh clothes. This is their constant practice. On Mount Gerizim are fountains and gardens and plantations, but Mount Ebal is rocky and barren; and between them in the valley lies the city of Shechem.

From the latter place it is a distance of four parasangs to Mount Gilboa, which the Christians call Mont Gilboa; it lies in a very parched district. And from there it is five[75] ..., a village where there are no Jews. Thence it is two parasangs to the valley of Ajalon[76], which the Christians call Val-de-Luna. At a distance of one parasang is Mahomerie-le-Grand, which is Gibeon the Great; it contains no Jews.

From there it is three parasangs to Jerusalem, which is a small city, fortified by three walls. It is full of people whom the Mohammedans call Jacobites, Syrians, Greeks, Georgians and Franks, and of people of all tongues.

[p.35]

It contains a dyeing-house, for which the Jews pay a small rent annually to the king[77], on condition that besides the Jews no other dyers be allowed in Jerusalem. There are about 200 Jews who dwell under the Tower of David in one corner of the city[78]. The lower portion of the wall of the Tower of David, to the extent of about ten cubits, is part of the ancient foundation set up by our ancestors, the remaining portion having been built by the Mohammedans. There is no structure in the whole city stronger than the Tower of David. The city also contains two buildings, from one of which--the hospital--there issue forth four hundred knights; and therein all the sick who come thither are lodged and cared for in life and in death[79]. The other building is called the Temple of Solomon; it is the palace built by Solomon the king of Israel. Three hundred knights are quartered there, and issue therefrom every day for military exercise, besides those who come from the land of the Franks and the other parts of Christendom, having taken upon themselves to serve there a year or two until their vow is fulfilled. In Jerusalem is the great church called the Sepulchre, and here is the burial-place of Jesus, unto which the Christians make pilgrimages.

[p.36]

Jerusalem[80] has four gates--the gate of Abraham, the gate of David, the gate of Zion, and the gate of Gushpat, which is the gate of Jehoshaphat, facing our ancient Temple, now called Templum Domini.