Early Travels in Palestine Part 8

One day to Bavento, a large city between the coast and a high mountain.

The congregation of Jews is about two hundred, of which the princ.i.p.als are R. Calonymos, R. Sarach, and R. Abraham of blessed memory. From hence two days to Melfi in Apulia, the Pul[134] of scripture, with about two hundred Jews, of which R. Achimaats, R. Nathan, and R. Sadok are the princ.i.p.al. One day's journey hence to Ascoli; the princ.i.p.al of the forty Jews who live there are R. Kontilo, R. Semach, his son-in-law, and R.

Joseph. Two days to Trani, on the coast. All the pilgrims who travel to Jerusalem a.s.semble here, on account of the convenience of its port. This city contains about two hundred Israelites, the chief of whom are R.

Elijah, R. Nathan the lecturer[135], and R. Jacob. Trani is a large and elegant town. One day's journey to St. Nicholas di Bari[136], formerly a large city, but it was destroyed by William king of Sicily. It still lies in ruins, and contains neither Jewish nor Christian inhabitants.

One day's journey and a half to Taranto, the frontier town of Calabria, the inhabitants of which are Greeks. It is a large city, and the princ.i.p.al of the three hundred Jews who live there are R. Mali, R.

Nathan, and R. Israel. One day's journey to Brindisi, on the sea-coast, containing about ten Jews, who are dyers. Two days to Otranto, on the coast of the Grecian sea; the princ.i.p.al of its five hundred Jewish inhabitants are R. Menachem, R. Khaleb, R. Meier, and R. Mali.

From thence you cross over in two days to the island of Corfu, containing but one Jew, a dyer, of the name of R. Joseph. Unto this place reaches the kingdom of Sicily[137]. Two days' voyage by sea brings you to the coast of Arta, the confines of the empire of Manuel, king of Greece. On this coast lies a village with about a hundred Jewish inhabitants, the princ.i.p.al of whom are R. Shelachiah, and R. Hercules.

Two days to Achelous, containing ten Jews, of whom the princ.i.p.al is R.

Shabthai. Half a day to Anatolica on the gulf. One day by sea to Patras.

This is the city of Antipatros, king of Greece, one of the four kings who rose after king Alexander[138]. It contains large and ancient buildings, and about fifty Jews reside there, of whom R. Isaac, R.

Jacob, and R. Samuel are the princ.i.p.al. Half a day by sea to Lepanto, on the coast. The princ.i.p.al of the hundred Jews who reside there are R.

Gisri, R. Shalom, and R. Abraham. One day's journey and a half to Crissa. Two hundred Jews live there by themselves on mount Parna.s.sus, and carry on agriculture upon their own land and property; of these, R.

Solomon, R. Chaim, and R. Jedaiah are the princ.i.p.al. Three days to the city of Corinth, which contains about three hundred Jews, of whom the chief are R. Leon, R. Jacob, and R. Ezekias.

Three days to the large city of Thebes, containing about two thousand Jewish inhabitants. These are the most eminent manufacturers of silk and purple cloth in all Greece[139]. Among them are many eminent Talmudic scholars and men as famous as any of the present generation. The princ.i.p.al of them are, the great rabbi R. Aaron Koti, his brother, R.

Moses, R. Chija, R. Elijah Tareteno, and R. Joktan. No scholars like them are to be found in the whole Grecian empire, except at Constantinople. A journey of three days brings you to Negropont, a large city on the coast, to which merchants resort from all parts. Of the two hundred Jews who reside there, the princ.i.p.al are R. Elijah Psalteri, R.

Emanuel, and R. Khaleb. From thence to Jabustrisa[140] is one day's journey. This city stands on the coast, and contains about one hundred Jews, the princ.i.p.al of whom are R. Joseph, R. Samuel, and R. Nethaniah.

Rabenica[141] is distant one day's journey, and contains about one hundred Jews, of whom R. Joseph, R. Eleasar, and R. Isaac are the princ.i.p.al. Sinon Potamo, or Zeitun, is one day's journey further; R.

Solomon and R. Jacob are the princ.i.p.al of its fifty Jewish inhabitants.

Here we reach the confines of Wallachia, the inhabitants of which country are called Vlachi. They are as nimble as deer, and descend from their mountains into the plains of Greece, committing robberies and making booty. n.o.body ventures to make war upon them, nor can any king bring them to submission, and they do not profess the Christian faith.

Their names are of Jewish origin, and some even say that they have been Jews, which nation they call brethren. Whenever they meet an Israelite, they rob, but never kill him, as they do the Greeks. They profess no religious creed.

From thence it is two days to Gardiki[142], a ruined place, containing but few Jewish or Grecian inhabitants. Two days further, on the coast, stands the large commercial city of Armiro[143], which is frequented by the Venetians, the Pisans, the Genoese, and many other merchants. It is a large city, and contains about four hundred Jewish inhabitants; of whom the chief are R. s.h.i.+loh, R. Joseph the elder, and R. Solomon, the president. One day to Bissina[144]; the princ.i.p.al of the hundred Jews who reside here are the rabbi R. Shabtha, R. Solomon, and R. Jacob. The town of Salunki[145] is distant two days by sea; it was built by king Seleucus, one of the four Greek n.o.bles who rose after Alexander, is a very large city, and contains about five hundred Jewish inhabitants. The rabbi R. Samuel and his sons are eminent scholars, and he is appointed provost of the resident Jews by the king's command. His son-in-law R.

Shabthai, R. Elijah, and R. Michael, also reside there. The Jews are much oppressed in this place, and live by the exercise of handicraft.

Mitrizzi[146], distant two days' journey, contains about twenty Jews. R.

Isaiah, R. Makhir, and R. Eliab are the princ.i.p.al of them. Drama[147], distance from hence two days' journey, contains about one hundred and forty Jews, of whom the chief are R. Michael and R. Joseph. From thence one day's journey to Christopoli[148], which contains about twenty Jewish inhabitants. Three days from thence by sea stands Abydos, on the coast.

It is hence five days' journey through the mountains to the large city of Constantinople, the metropolis of the whole Grecian empire, and the residence of the emperor, king Manuel[149]. Twelve princely officers govern the whole empire by his command, each of them inhabiting a palace at Constantinople, and possessing fortresses and cities of his own. The first of these n.o.bles bears the t.i.tle of Praepositus magnus; the second is called Megas Domesticus, the third Dominus, the fourth Megas Ducas, the fifth conomus magnus, and the names of the others are similar to these[150].

The circ.u.mference of the city of Constantinople is eighteen miles; one half of the city being bounded by the continent, the other by the sea, two arms of which meet here; the one a branch or outlet of the Russian, the other of the Spanish sea. Great stir and bustle prevails at Constantinople in consequence of the conflux of many merchants, who resort thither, both by land and by sea, from all parts of the world for purposes of trade, including merchants, from Babylon and from Mesopotamia, from Media and Persia, from Egypt and Palestine, as well as from Russia, Hungary, Patzinakia, Budia, Lombardy, and Spain. In this respect the city is equalled only by Bagdad, the metropolis of the Mohammedans. At Constantinople is the place of wors.h.i.+p called St.

Sophia, and the metropolitan seat of the pope of the Greeks, who are at variance with the pope of Rome. It contains as many altars as there are days of the year, and possesses innumerable riches, which are augmented every year by the contributions of the two islands and of the adjacent towns and villages. All the other places of wors.h.i.+p in the whole world do not equal St. Sophia in riches. It is ornamented with pillars of gold and silver, and with innumerable lamps of the same precious materials.

The Hippodrome is a public place near the wall of the palace, set aside for the king's sports. Every year the birthday of Jesus the Nazarene is celebrated there with public rejoicings. On these occasions you may see there representations of all the nations who inhabit the different parts of the world, with surprising feats of jugglery. Lions, bears, leopards, and wild a.s.ses, as well as birds, which have been trained to fight each other, are also exhibited. All this sport, the equal of which is nowhere to be met with, is carried on in the presence of the king and the queen[151].

King Manuel has built a large palace for his residence on the sea-sh.o.r.e, near the palace built by his predecessors; and to this edifice is given the name of Blachernes. The pillars and walls are covered with pure gold, and all the wars of the ancients, as well as his own wars, are represented in pictures. The throne in this palace is of gold, and ornamented with precious stones; a golden crown hangs over it, suspended on a chain of the same material, the length of which exactly admits the emperor to sit under it. This crown is ornamented with precious stones of inestimable value. Such is the l.u.s.tre of these diamonds, that, even without any other light, they illumine the room in which they are kept.

Other objects of curiosity are met with here which it would be impossible to describe adequately.

The tribute, which is brought to Constantinople every year from all parts of Greece, consisting of silks, and purple cloths, and gold, fills many towers. These riches and buildings are equalled nowhere in the world. They say that the tribute of the city alone amounts every day to twenty thousand florins, arising from rents of hostelries and bazaars, and from the duties paid by merchants who arrive by sea and by land. The Greeks who inhabit the country are extremely rich, and possess great wealth in gold and precious stones. They dress in garments of silk, ornamented with gold and other valuable materials. They ride upon horses, and in their appearance they are like princes. The country is rich, producing all sorts of delicacies, as well as abundance of bread, meat, and wine. They are well skilled in the Greek sciences, and live comfortably, "every man under his vine and his fig tree."[152] The Greeks hire soldiers of all nations, whom they call barbarians, for the purpose of carrying on their wars with the sultan of the Thogarmim, who are called Turks. They have no martial spirit themselves, and, like women, are unfit for warlike enterprises.

No Jews dwell in the city with them; they are obliged to reside beyond the one arm of the sea, where they are shut in by the channel of Sophia on one side, and they can reach the city by water only, when they want to visit it for purposes of trade. The number of Jews at Constantinople amounts to two thousand Rabbanites and five hundred Caraites[153], who live on one spot, but divided by a wall. The princ.i.p.al of the Rabbanites, who are learned in the law, are the rabbi R. Abtalion, R.

Obadiah, R. Aaron Khuspo, R. Joseph Sargeno, and R. Eliakim the elder.

Many of them are manufacturers of silk cloth, many others are merchants, some being extremely rich; but no Jew is allowed to ride upon a horse, except R. Solomon Hamitsri, who is the king's physician, and by whose influence the Jews enjoy many advantages even in their state of oppression, which is very severely felt by them; and the hatred against them is increased by the practice of the tanners, who pour out their filthy water in the streets and even before the very doors of the Jews, who, being thus defiled, become objects of contempt to the Greeks. Their yoke is severely felt by the Jews, both good and bad; for they are exposed to be beaten in the streets, and must submit to all sorts of bad treatment. Still the Jews are rich, good, benevolent, and religious men, who bear the misfortunes of their exile with humility. The quarter inhabited by the Jews is called Pera.

Two days from Constantinople stands Rodosto, containing a congregation of about four hundred Jews, the princ.i.p.al of whom are R. Moses, R.

Abijah, and R. Jacob. From hence it is two days to Gallipoli. Of the two hundred Jews of this city the princ.i.p.al are R. Elijah Kapid, R. Shabthai the little, and R. Isaac Megas; this latter term in the Greek language means tall. To (Kales, or) Kilia[154], two days. The princ.i.p.al of the fifty Jews who inhabit this place are R. Juda, R. Jacob, and R.

Shemaiah. It is hence two days to Mitilene, one of the islands of the sea. Ten places in this island contain Jewish congregations. Three days from thence is situated the island of Chio, containing about four hundred Jews, the princ.i.p.al of whom are R. Elijah, R. Theman, and R.

Shabthai. The trees which yield mastic are found here[155]. Two days bring us to the island of Samos, which contains about three hundred Jews, the chief of whom are R. Shemaria, R. Obadiah, and R. Joel. These islands contain many congregations of Jews. It is three days hence by sea to Rhodes. The princ.i.p.al of the four hundred Jews who reside here are R. Aba, R. Chananel, and R. Elijah. Hence it is four days to Cyprus.

Besides the rabbanitic Jews in this island, there is a community of heretic Jews called Kaphrosein, or Cyprians. They are epicureans, and the orthodox Jews excommunicate them. These sectarians profane the evening of the Sabbath and keep holy that of the Sunday. We next come in two days to Corycus, the frontier of Aram, which is called Armenia. Here are the confines of the empire of Toros, king of the mountains[156], sovereign of Armenia, whose rule extends to the city of Dhuchia and the country of the Togarmim, or Turks. Two days further is Malmistras[157], which is Thersoos, situated on the coast. Thus far reaches the empire of the Javanites, who are called Greeks.

The large city of Antioch is distant two days hence. It stands on the banks of the Makloub, which river flows down from Mount Lebanon, from the country of Hamah. The city was founded by king Antiochus, and is overlooked by a very high mountain. A wall surrounds this height, on the summit of which is situated a well. The inspector of the well distributes the water by subterranean aqueducts, and thus provides the houses of the princ.i.p.al inhabitants of the city. The other side of the city is surrounded by the river. This place is very strongly fortified, and in the possession of prince Boemond Poitevin, surnamed le Baube[158]. It contains about ten Jews, who are gla.s.s manufacturers, and the princ.i.p.al of whom are R. Mordecai, R. Chaiim, and R. Ishmael.

Two days bring us from thence to Lega, which is Latachia, and contains about two hundred Jews, the princ.i.p.al of whom are R. Chiia and R.

Joseph. Hence it is two days to Jebilee, the Baal Gad of Scripture, under Mount Lebanon.

In this vicinity reside the people called a.s.sa.s.sins, who do not believe in the tenets of Mohammedanism, but in those of one whom they consider like unto the prophet Kharmath[159]. They fulfil whatever he commands them, whether it be a matter of life or death. He goes by the name of Sheikh-al-Has.h.i.+s.h.i.+n, or their old man, by whose commands all the acts of these mountaineers are regulated. His residence is in the city of Kadmus[160], the Kedemoth of Scripture, in the land of Sichon. The a.s.sa.s.sins are faithful to one another by the command of their old man, and make themselves the dread of every one, because their devotion leads them gladly to risk their lives, and to kill even kings when commanded.

The extent of their country is eight days' journey. They are at war with the Christians, called Franks, and with the count of Tripoli, which is Tarablous el Sham. Some time ago Tripoli was visited by an earthquake, which destroyed many Jews and Gentiles, numbers of the inhabitants being killed by the falling houses and walls, under the ruins of which they were buried. More than twenty thousand persons were killed in Palestine by this earthquake.

One day's journey to the other Jebail, which was the Gebal of the children of Ammon[161]; it contains about one hundred and fifty Jews, and is governed by seven Genoese, the supreme command being vested in one of them named Julia.n.u.s Embriaco[162]. You there find the ancient place of wors.h.i.+p of the children of Ammon. The idol of this people is seated on a cathedral or throne, constructed of stone and richly gilt; two female figures occupy the seats on his side, one being on the right, the other on the left, and before it stands an altar, upon which the children of Ammon anciently offered sacrifices and burned incense. The city contains about two hundred Jews, the princ.i.p.al of whom are R. Meir, R. Jacob, and R. Szimchah. It stands on the coast of the sea of the Holy Land. Two days hence is Beyrut, which is Beeroth[163]. The princ.i.p.al of its fifty Jewish inhabitants are R. Solomon, R. Obadiah, and R. Joseph.

It is hence one day's journey to Saida, which is Sidon of Scripture, a large city, with about twenty Jewish inhabitants.

Within twenty miles of this place reside a people who are at war with the inhabitants of Sidon, and who are called Druses. They are called heathens and unbelievers, because they confess no religion. Their dwellings are on the summits of the mountains and in the ridges of the rocks, and they are subject to no king or prince. Mount Hermon, a distance of three days' journey, is the boundary of their territory.

This people live incestuously; a father cohabits with his own daughter, and once every year all men and women a.s.semble to celebrate a festival, upon which occasion, after eating and drinking, they hold promiscuous intercourse. They say that the soul of a virtuous man is transferred to the body of a new-born child; whereas that of the wicked transmigrates into a dog or some other animal. This their way is their folly. Jews have no permanent residence among them, although some tradesmen and a few dyers travel through the country occasionally, to carry on their trades or sell goods, and return home when their business is done. The Druses are friendly towards the Jews; they are so nimble in climbing hills and mountains, that n.o.body can successfully carry on war against them.

One day's journey to New Sur, a very beautiful city, the port of which is in the town itself, and is guarded by two towers, within which the vessels ride at anchor. The officers of the customs draw an iron chain from tower to tower every night, thus effectually preventing any thieves or robbers from escape by boats or by other means. There is no port in the world equal to this. About four hundred Jews reside here, the princ.i.p.al of whom are the judge R. Ephraim Mitsri, R. Meier of Carca.s.son, and R. Abraham, the elder of the community. The Jews of Sur are s.h.i.+p-owners and manufacturers of the celebrated Tyrian gla.s.s[164]; the purple dye is also found in this vicinity. If you mount the walls of New Sur, you may see the remains of "Tyre the crowning,"[165] which was inundated by the sea; it is about the distance of a stone's throw from the new town, and whoever embarks may observe the towers, the markets, the streets, and the halls at the bottom of the sea. The city of New Sur is very commercial, and one to which traders resort from all parts.

It is one day hence to Acre, the Acco of Scripture, on the confines of the tribe of Asher. It is the frontier town of Palestine; and, in consequence of its situation on the sh.o.r.e of the Mediterranean and of its large port, it is the princ.i.p.al place of disembarkation of all pilgrims who visit Jerusalem by sea. A river called Kishon[166] runs near the city. There are here about two hundred Jewish inhabitants, of whom R. Zadok, R. Jepheth, and R. Jona are the princ.i.p.al. Three parasangs further is Kaiffa, which is Gath Hachepher[167]. One side of this city is situated on the coast, on the other it is overlooked by Mount Carmel. Under the mountain are many Jewish sepulchres, and near the summit is the cavern of Elija, upon whom be peace. Two Christians have built a place of wors.h.i.+p near this site, which they call St. Elias.

On the summit of the hill you may still trace the site of the altar which was rebuilt by Elija of blessed memory, in the time of king Ahab[168], and the circ.u.mference of which is about four yards. The river Mukattua runs down the mountain and along its base. It is four parasangs hence to Khephar Thanchum, which is Capernaum, identical with Meon, the place of abode of Nabal the Carmelite. Six parasangs brings us to Cesarea, the Gath of the Philistines of Scripture, inhabited by about ten Jews and two hundred Cutheans. The latter are Samaritan Jews, commonly called Samaritans. This city is very elegant and beautiful, situated on the sea-sh.o.r.e, and was built by king Herod, who called it Cesarea in honour of the emperor, or Caesar. To Kakun, the Keilah of Scripture[169], half a day's journey; in this place are no Jews. To St.

George, the ancient Luz[170], half a day's journey. One Jew only, a dyer, lives here. To Sebaste, one day's journey. This is the ancient Shomron, where you may still trace the site of the palace of Ahab, king of Israel. It was formerly a very strong city, and is situated on a mount, in a fine country, richly watered, and surrounded with gardens, orchards, vineyards, and olive-groves. No Jews live here.

It is two parasangs further to Nablous, the ancient Sichem, on Mount Ephraim. This place contains no Jewish inhabitants, and is situated in the valley between Mount Gerizim and Mount Ebal. It is the abode of about one hundred Cutheans, who observe the Mosaic law only, and are called Samaritans. They have priests, descendants of Aaron the priest of blessed memory, whom they call Aaronim. These do not intermarry with any other but priestly families; but they are priests only of their own law, who offer sacrifices and burnt-offerings in their synagogue on Mount Gerizim. They do this in accordance with the words of Scripture[171], "Thou shalt put the blessing on Mount Gerizim," and they pretend that this is the holy temple[172]. On pa.s.sover and holidays they offer burnt-offerings on the altar which they have erected on Mount Gerizim, from the stones put up by the children of Israel after they had crossed the Jordan. They pretend to be of the tribe of Ephraim, and are in possession of the tomb of Joseph the righteous, the son of our father Jacob, upon whom be peace, as is proved by the following pa.s.sage of Scripture[173], "The bones of Joseph, which the children of Israel brought up with them from Egypt, they buried in Sichem." The Samaritans do not possess the three letters He, Cheth, and Ain; the He of the name of our father Abraham, and they have no glory; the Cheth of the name of our father Isaac, in consequence of which they are devoid of piety; the Ain of the name of Jacob, for they want humility. Instead of these letters, they always put an Aleph, by which you may know that they are not of Jewish origin, because, in their knowledge of the law of Moses, they are deficient in three letters[174]. This sect carefully avoid being defiled by touching corpses, bones, those killed by accident, or graves; and they change their daily garments whenever they visit their synagogue, upon which occasion they wash their body and put on other clothes. These are their daily habits.

Mount Gerizim is rich in wells and orchards, whereas Mount Ebal is dry like stone and rock. The city of Nablous lies in the valley between these two hills. Four parasangs from thence is situated Mount Gilboa, which Christians call Monto Jelbon. The country in this part is very barren. Five parasangs further is the valley of Ajalon[175], called by the Christians Val de Luna. One parasang to Gran David, formerly the large city of Gibeon. It contains no Jewish inhabitants.

From thence it is three parasangs to Jerusalem, a small city strongly fortified with three walls. It contains a numerous population, composed of Jacobites, Armenians, Greeks, Georgians, Franks, and indeed of people of all tongues. The dyeing-house is rented by the year, and the exclusive privilege of dyeing is purchased from the king by the Jews of Jerusalem, two hundred of whom dwell in one corner of the city, under the tower of David. About ten yards of the base of this building are very ancient, having been constructed by our ancestors; the remaining part was added by the Mohammedans. The city contains no building stronger than the tower of David. There are at Jerusalem two hospitals, which support four hundred knights, and afford shelter to the sick; these are provided with everything they may want, both during life and in death; the second is called the hospital of Solomon, being the palace originally built by king Solomon. This hospital also harbours and furnishes four hundred knights[176], who are ever ready to wage war, over and above those knights who arrive from the country of the Franks and other parts of Christendom. These generally have taken a vow upon themselves to stay a year or two, and they remain until the period of their vow is expired. The large place of wors.h.i.+p, called Sepulchre, and containing the sepulchre of that man[177], is visited by all pilgrims.

Jerusalem has four gates, called the gates of Abraham, David, Sion, and Jehoshaphat. The latter stands opposite the place of the holy temple, which is occupied at present by a building called Templo Domino. Omar Ben Al-Khataab erected a large and handsome cupola over it, and n.o.body is allowed to introduce any image or painting into this place, it being set aside for prayers only. In front of it you see the western wall, one of the walls which formed the Holy of Holies of the ancient temple; it is called the Gate of Mercy, and all Jews resort thither to say their prayers near the wall of the court-yard. At Jerusalem you also see the stables erected by Solomon[178], and which formed part of his house.

Immense stones have been employed in this fabric, the like of which are nowhere else to be met with. You further see to this day vestiges of the ca.n.a.l near which the sacrifices were slaughtered in ancient times; and all Jews inscribe their name upon an adjacent wall. If you leave the city by the gate of Jehoshaphat, you may see the pillar erected on Absalom's place[179], and the sepulchre of king Uzziah[180], and the great spring of s.h.i.+loah, which runs into the brook Kedron. Over this spring is a large building erected in the times of our forefathers. Very little water is found at Jerusalem; the inhabitants generally drink rain water, which they collect in their houses.

From the Valley of Jehoshaphat the traveller immediately ascends the Mount of Olives, as this valley only intervenes between the city and the mount. From hence the Dead Sea is distinctly visible. Two parasangs from the sea stands the salt pillar into which Lot's wife was metamorphosed; and although the sheep continually lick it, the pillar grows again, and retains its original state. You also have a prospect over the whole valley of the Dead Sea, and of the brook of s.h.i.+ttim, even as far as Mount Nebo. Mount Sion is also near Jerusalem, upon the acclivity of which stands no building except a place of wors.h.i.+p of the Nazarenes (Christians). The traveller further sees there three Jewish cemeteries, where formerly the dead were buried; some of the sepulchres had stones with inscriptions upon them, but the Christians destroy these monuments, and use the stones in building their houses.

Jerusalem is surrounded by high mountains. On Mount Sion are the sepulchres of the house of David, and those of the kings who reigned after him. In consequence of the following circ.u.mstance, however, this place is at present hardly to be recognised. Fifteen years ago, one of the walls of the place of wors.h.i.+p on Mount Sion fell down, and the patriarch commanded the priest to repair it. He ordered stones to be taken from the original wall of Sion for that purpose, and twenty workmen were hired at stated wages, who broke stones from the very foundation of the walls of Sion. Two of these labourers, who were intimate friends, upon a certain day treated one another, and repaired to their work after their friendly meal. The overseer accused them of dilatoriness, but they answered that they would still perform their day's work, and would employ thereupon the time while their fellow labourers were at meals. They then continued to break out stones, until, happening to meet with one which formed the mouth of a cavern, they agreed to enter it in search of treasure, and they proceeded until they reached a large hall, supported by pillars of marble, encrusted with gold and silver, and before which stood a table, with a golden sceptre and crown. This was the sepulchre of David, king of Israel, to the left of which they saw that of Solomon in a similar state, and so on the sepulchres of all the kings of Juda, who were buried there. They further saw chests locked up, the contents of which n.o.body knew, and were on the point of entering the hall, when a blast of wind like a storm issued forth from the mouth of the cavern so strong that it threw them down almost lifeless on the ground. There they lay until evening, when another wind rushed forth, from which they heard a voice like that of a man calling aloud, "Get up, and go forth from this place." The men rushed out full of fear, and proceeded to the patriarch to report what had happened to them. This ecclesiastic summoned into his presence R.

Abraham el Constantini, a pious ascetic, one of the mourners of the downfall of Jerusalem[181], and caused the two labourers to repeat what they had previously reported. R. Abraham thereupon informed the patriarch that they had discovered the sepulchres of the house of David and of the kings of Juda. The following morning the labourers were sent for again, but they were found stretched on their beds and still full of fear; they declared that they would not attempt to go again to the cave, as it was not G.o.d's will to discover it to any one. The patriarch ordered the place to be walled up, so as to hide it effectually from every one unto the present day. The above-mentioned R. Abraham told me all this.

Two parasangs from Jerusalem is Bethlehem of Judea, called Beth-lehem; and within half a mile of it, where several roads meet[182], stands the monument which points out the grave of Rachel. This monument is constructed of eleven stones, equal to the number of the children of Jacob. It is covered by a cupola, which rests upon four pillars; and every Jew who pa.s.ses there inscribes his name on the stones of the monument. Twelve Jews, dyers by profession[183], live at Bethlehem. The country abounds with rivulets, wells, and springs of water. Six parasangs further is Hebron. The ancient city of that name was situated on the hill, and lies in ruins at present; whereas the modern town stands in the valley, even in the field of Machpelah[184]. Here is the large place of wors.h.i.+p called St. Abraham, which during the time of the Mohammedans was a synagogue. The Gentiles have erected six sepulchres in this place, which they pretend to be those of Abraham and Sarah, of Isaac and Rebecca, and of Jacob and Leah; the pilgrims are told that they are the sepulchres of the fathers, and money is extorted from them.

But if any Jew come, who gives an additional fee to the keeper of the cave, an iron door is opened, which dates from the times of our forefathers who rest in peace, and with a burning candle in his hands, the visitor descends into a first cave, which is empty, traverses a second in the same state, and at last reaches a third, which contains six sepulchres, those of Abraham, Isaac, and Jacob, and of Sarah, Rebecca, and Leah, one opposite the other. All these sepulchres bear inscriptions, the letters being engraved: thus, upon that of Abraham, we read, "This is the sepulchre of our father Abraham, upon whom be peace;"

and so on that of Isaac and upon all the other sepulchres. A lamp burns in the cave and upon the sepulchres continually, both night and day; and you there see tubs filled with the bones of Israelites, for unto this day it is a custom of the house of Israel to bring thither the bones of their relicts and of their forefathers, and to leave them there. On the confines of the field of Machpelah stands the house of our father Abraham[185], who rests in peace; before which house there is a spring, and, out of respect to Abraham, n.o.body is allowed to construct any building on that site.

It is five parasangs hence to Beit Jaberim, the ancient Mareshah[186], where there are but three Jewish inhabitants. Five parasangs further bring us to Toron de los Caballeros, which is Shunem[187], inhabited by three hundred Jews. We then proceed three parasangs to St. Samuel of s.h.i.+loh, the ancient s.h.i.+loh, within two parasangs of Jerusalem. When the Christians took Ramleh, which is Ramah, from the Mohammedans, they discovered the sepulchre of Samuel the Ramathi[188] near the Jewish synagogue, and removed his remains to s.h.i.+loh, where they erected a large place of wors.h.i.+p over them, called St. Samuel of s.h.i.+loh to the present day. Hence it is three parasangs to Pesipua, which is Gibeah of Saul, or Geba of Benjamin; it contains no Jews. Three parasangs to Beith Nubi, which is n.o.b, the city of the priests. In the middle of the road are the two rocks of Jonathan[189], the name of one of which is Botsets, and of the other Sene. The two Jews who live here are dyers.

It is three parasangs hence to Ramleh, which is Harama, where you still find walls erected by our forefathers, as is evident from the inscriptions upon the stones. The city contains about three Jews; but it was formerly very considerable, for a Jewish cemetery in its vicinity is two miles in extent. Five parasangs hence to Jaffa, the j.a.pho of Scripture, on the coast; one Jew only, a dyer by profession, lives here.

Three parasangs to Ibelin, the ancient Jabneh[190], where the site of the schools may still be traced; it contains no Jews. Here was the frontier of the tribe of Ephraim. Two parasangs to Palmis, or Asdoud[191], formerly a city of the Philistines, at present in ruins, and containing no Jews. Two parasangs to Ascalon, which is in fact the New Ascalon, built on the coast by Esra the priest, of blessed memory, and originally called Benebra, distant about four parasangs from ancient Ascalon, which lies in ruins. This city is very large and handsome; and merchants from all parts resort to it, on account of its convenient situation on the confines of Egypt. There are here about two hundred rabbanite Jews, of whom the princ.i.p.al are R. Tsemach, R. Aaron, and R.

Solomon, besides about forty Caraites, and about three hundred Cutheans or Samaritans. In the city is a fountain called Bir Ibrahim-al-Khahil, which was dug in the time of the Philistines. From hence back to St.

George, which is Lydda, and in one day and a half to Serain, the Jezreel of Scripture[192], a city containing a remarkably large fountain. It has one Jewish inhabitant, a dyer. Three parasangs to Sufurieh, the Tsippori of antiquity[193]. The sepulchres of Rabenu Hakkadosh, of R. Chija, who came back from Babylon, and of Jonah the son of Amittai the prophet, are shown here; they are buried in the mountain, which also contains numerous other sepulchres.

From hence it is five parasangs to Tiberias, a city situated on the Jordan, which here bears the name of the Sea of Chinnereth[194], or Lake of Tiberias. Here are the falls of the Jordan, in consequence of which the place bears also the name of Ashdoth-Pisga[195], which means "the place where the rapid rivers have their fall:" the Jordan afterwards empties itself into Lake Asphaltes, or the Dead Sea. Tiberias contains about fifty Jews, the princ.i.p.al of whom are R. Abraham the astronomer[196], R. Muchthar, and R. Isaac. The hot waters, which spout forth from under ground, are called the warm baths of Tiberias. In the vicinity is the synagogue of Khaleb, son of Jepuneh; and among numerous other Jewish sepulchres are those of R. Jochanan, son of Zakhai[197], and of R. Jonathan, son of Levi. These are all in Lower Galilee. Two parasangs bring us to Tebnin, the Thimnatha of Scripture[198], where you find the sepulchre of Samuel (Simeon) the Just, and many other sepulchres of Israelites. It is hence one day to Gish, which is Gush Chaleb, and contains about twenty Jewish inhabitants. We go hence six parasangs to Meroon, which is Maron[199]; in a cave near this place are the sepulchres of Hillel and Shamai, and of twenty of their disciples, as well as those of R. Benjamin, son of Jephet, and of R. Juda, son of Bethera. Six parasangs to Alma, which contains fifty Jewish inhabitants, and a large cemetery of the Israelites. Half a day brings you to Kades, which is Kadesh Naphthali, on the banks of the Jordan. Here are the sepulchres of R. Eleasar, son of Arach, of R. Eleasar, son of Asariah, of Chuni Hamaagal, of R. Simeon, son of Gamaliel, of R. Jose Hagelili, and of Barak the son of Abinoam[200]. This place contains no Jews.

A day's journey brings us to Belinas[201], the ancient Dan[202], where the traveller may see a cave, from which the Jordan issues, and three miles hence this river unites its waters with those of the Arnon, a rivulet of the ancient land of Moab. In front of the cave you may still trace vestiges of the altar of the image of Micha, which was adored by the children of Dan in ancient times. Here also is the site of the altar erected by Jeroboam, son of Nebat, in honour of the golden calf; and here were the confines of the land of Israel toward the uttermost sea[203].