Part 9 (1/2)

Two days from this place brings you to Damascus, a large city and the frontier town of the empire of Noureddin[204], king of the Thogarmim, or Turks. This city is very large and handsome, and is inclosed with a wall and surrounded by a beautiful country, which in a circuit of fifteen miles presents the richest gardens and orchards, in such numbers and beauty as to be without equal upon earth. The rivers Amana[205] and Parpar[206], the sources of which are on Mount Hermon (on which the city leans), run down here; the Amana follows its course through Damascus, and its waters are carried by means of pipes into the houses of the princ.i.p.al inhabitants, as well as into the streets and markets. A considerable trade is carried on here by merchants of all countries. The Parpar runs between the gardens and orchards in the outskirts, and supplies them copiously with water. Damascus contains a Mohammedan mosque, called ”the Synagogue of Damascus,” a building of unequalled magnificence. They say that it was the palace of Ben-Hadad[207], and that one wall of it is framed of gla.s.s by enchantment. This wall contains as many openings as there are days in the solar year, and the sun in gradual succession throws its light into the openings, which are divided into twelve degrees, equal to the number of the hours of the day, so that by this contrivance every body may know what time it is.

The palace contains vessels richly ornamented with gold and silver, formed like tubs, and of a size to allow three persons to bathe in them at once. In this building is also preserved the rib of a giant, which measures nine spans in length, and two in breadth, and which belonged to an ancient giant king named Abchamas, whose name was found engraved upon a stone of his tomb, and it was further stated in the inscription that he reigned over the whole world.

This city contains three thousand Jews, many of whom are learned and rich men; it is the residence of the president of the university of Palestine, named R. Esra, whose brother, Sar Shalom, is the princ.i.p.al of the Jewish court of law. The other distinguished Jews are R. Joseph, who ranges fifth in the university, R. Matsliach, the lecturer and master of the schools, R. Meir, a flower of the learned, R. Joseph Ibn Pilath, who may be called the prop of the university, R. Heman the elder, and R.

Zadok the physician. The city contains also two hundred Caraites and about four hundred Samaritans, sects which here live upon friendly terms, but they do not intermarry.

It is one day's journey thence to Jelaad, which is Gilead; it contains about sixty Jews, the princ.i.p.al of whom is R. Zadok. The city is large, well watered, and surrounded by gardens and orchards. Half a day's journey further stands Salkhat, the city of Salcah of Scripture. From thence to Baalbec is half a day's journey. This is the city mentioned in Scripture as Baalath in the valley of Lebanon, which Solomon built for the daughter of Pharaoh. The palace is constructed of stones of enormous size, measuring twenty spans in length and twelve in breadth; no binding material holds these stones together, and people pretend that the building could have been erected only by the help of Ashmodai. A copious spring takes its rise at the upper side of the city, through which its waters rush like those of a considerable river. They are employed in the working of several mills within the city, which also incloses numerous gardens and orchards.

Tadmor in the desert was also built by Solomon of equally large stones; this city is surrounded by a wall, and stands in the desert, far from any inhabited place, being four days' journey distant from the above-mentioned Baalath. It contains two thousand warlike Jews, who are at war with the Christians and with the Arabian subjects of Noureddin, and a.s.sist their neighbours the Mohammedans. Their chiefs are R. Isaac Hajevani, R. Nathan, and R. Usiel. Half a day brings us to Cariyatin, which is Kirjathaim; one Jew only, a dyer by profession, lives there.

One day hence is Hamah, the Hamath of Scripture, on the Orontes, under Mount Lebanon. Some time ago this city was visited by an earthquake, in consequence of which fifteen thousand men died in one day, leaving only seventy survivors[208]. The princ.i.p.als of the Jews here are R. Ulah Hacohen, the sheikh Abu al Galeb, and Muktar. Half a day to Reiha, which is Hazor. Three parasangs to Lamdin, from whence it is a journey of two days to Aleppo, the Aram Zoba of Scripture. This city is the residence of king Noureddin, and contains his palace, a building fortified by an extraordinarily high wall. There being neither spring nor river, the inhabitants are obliged to drink rain-water, which is collected in every house in a cistern called in Arabic, Algub. The princ.i.p.al of the fifteen hundred Jews who live in Aleppo are R. Moses el-Constandini, R. Israel, and R. Seth.

To Bales, which is Pethor[209] on the Euphrates, two days. Even at this day you there still find remains of the tower of Balaam the son of Beor (may the name of the wicked rot!) which he built in accordance with the hours of the day. This place contains about ten Jews. Half a day hence we come to Kala Jiaber[210], which is Sela Midbarah. This city remained in the power of the Arabs even at the time when the Thogarmim (or Turks) took their country and dispersed them in the desert. It contains about two thousand Jews, of whom R. Zedekiah, R. Chia, and R. Solomon are the princ.i.p.al. One day brings us to Racca, which is Calneh of Scripture[211], on the confines of Mesopotamia, being the frontier town between that country and the empire of the Thogarmim (or Turks); it contains about seven hundred Jewish inhabitants, the princ.i.p.al of whom are R. Sakhai, R. Nadib, who is blind, and R. Joseph. One of the synagogues was built by Esra the scribe, when he returned to Jerusalem from Babylon. It is one day hence to the ancient place of Haran[212], which contains twenty Jewish inhabitants, who also possess a synagogue erected by Esra. n.o.body is allowed to construct any building on the spot where the house of our father Abraham was situated; even the Mohammedans pay respect to the place, and resort thither to pray. Two days' journey from thence is ...[213] at the mouth of the El-Khabur, the Habor of Scripture. This river takes its course through Media, and loses itself in the Kizil Ozein. About two hundred Jews dwell near this place. Two days to Nisibin, a large city plentifully watered, and containing about one thousand Jews. Two days to Jezireh Ben Omar, an island in the Tigris, at the foot of Mount Ararat[214], and four miles distant from the spot where the ark of Noah rested; Omar Ben al-Khatab removed the ark from the summit of the two mountains and made a mosque of it. There still exists in the vicinity of the ark a synagogue of Esra the scribe, which is visited by the Jews of the city on the 9th of Ab[215]. The city of Jezireh Omar Ben al-Khatab contains about four thousand Jews, the princ.i.p.als of whom are R. Mubchar, R. Joseph, and R. Chiia.

Two days from thence stands Mosul, mentioned in Scripture as Ashur the great, which contains about seven thousand Jews, the princ.i.p.al of whom are R. Sakhai, the prince, a descendant of King David, and R. Joseph, surnamed Borhan-al-Phulkh, who is astronomer of Seifeddin, the brother of Noureddin, king of Damascus. This city, situated on the confines of Persia, is of great extent and very ancient; it stands on the banks of the Tigris, and is joined by a bridge to Nineveh. Although the latter lies in ruins, there are numerous inhabited villages and small towns on its site. Nineveh is on the Tigris, distant one parasang from the town of Arbil[216]. Mosul contains the synagogues of Obadiah, of Jonah, son of Amittai, and of Nahum the Elkos.h.i.+te. It is three days hence to Rahabah, which is Rehoboth, by the river Euphrates, and contains about two thousand Jews, the princ.i.p.al of whom are R. Ezekiah, R. Ehud, and R.

Isaac. The city is surrounded by a wall, it is very handsome, large, and well fortified; and the environs abound with gardens and orchards. One day to Karkisia[217], the Carchemish of Scripture, on the banks of the Euphrates, containing about five hundred Jewish inhabitants, of whom the princ.i.p.al are R. Isaac and R. Elchanan. Two days to Juba, which is Pumbeditha, in Nehardea; it contains about two thousand Jews, some of them eminent scholars. The rabbi R. Chen, R. Moses, and R. Eliakim are the princ.i.p.al. Here the traveller may see the sepulchres of R. Juda and R. Samuel, opposite two synagogues which they erected during their lives; as well as the sepulchres of R. Bosthenai, the prince of the captivity, of R. Nathan, and of R. Nachman, the son of Papa[218]. Five days to Hardah (or Hadrah), containing fifteen thousand Jews, of whom R.

Saken, R. Joseph, and R. Nathaniel are the princ.i.p.al. Two days to Akbara, the city which was built by Jeconiah, king of Juda; it contains about ten thousand Jews, the princ.i.p.al of whom are R. Joshua and R.

Nathan.

Two days from thence stands Bagdad, the large metropolis of the khalif Emir-al-Mumenin al Aba.s.si, of the family of their prophet, who is the chief of the Mohammedan religion[219]. All Mohammedan kings acknowledge him, and he holds the same dignity over them which the pope enjoys over the Christians. The palace of the khalif at Bagdad is three miles in extent. It contains a large park filled with all sorts of trees, both useful and ornamental, and all kinds of beasts, as well as a pond of water carried thither from the river Tigris; and whenever the khalif desires to enjoy himself and to sport and carouse, birds, beasts, and fishes are prepared for him and for his courtiers, whom he invites to his palace. This great Aba.s.side is extremely friendly towards the Jews, many of his officers being of that nation; he understands all languages, is well versed in the Mosaic law, and reads and writes the Hebrew tongue. He enjoys nothing but what he earns by the labour of his own hands, and therefore manufactures coverlets, which he stamps with his seal, and which his officers sell in the public market; these articles are purchased by the n.o.bles of the land, and from their produce his necessaries are provided. The khalif is an excellent man, trustworthy and kind-hearted towards every one, but generally invisible to the Mohammedans. The pilgrims, who come hither from distant countries on their way to Mecca in Yemen, desire to be presented to him, and thus address him from the palace: ”Our lord, light of the Mohammedans and splendour of our religion, show us the brightness of thy countenance;”

but he heeds not their words. His servants and officers then approach and pray: ”O lord, manifest thy peace to these men who come from distant lands and desire shelter in the shadow of thy glory.” After this pet.i.tion, he rises and puts one corner of his garment out of the window, which the pilgrims eagerly kiss. One of the lords then addresses them thus: ”Go in peace, for our lord, the light of the Mohammedans, is well pleased and gives you his blessing.” This prince being esteemed by them equal to their prophet, they proceed on their way, full of joy at the words addressed to them by the lord who communicated the message of peace. All the brothers and other members of the khalif's family are accustomed to kiss his garments. Every one of them possesses a palace within that of the khalif, but they are all bound with chains of iron, and a special officer is appointed over each household to prevent their rising in rebellion against the great king. These measures are taken in consequence of what occurred some time ago, when the brothers rebelled and elected a king among themselves; to prevent which in future it was decreed, that all the members of the khalif's family should be chained, in order to prevent their rebellious intentions. Every one of them, however, resides in his palace, and is there much honoured; and they possess villages and towns, the rents of which are collected for them by their stewards. They eat and drink, and lead a merry life. The palace of the great king contains large buildings, pillars of gold and silver, and treasures of precious stones.

The khalif leaves his palace but once every year, viz. at the time of the feast called Ramadan; on which occasion many visitors a.s.semble from distant parts, in order to have an opportunity of beholding his countenance. He then bestrides the royal mule, dressed in kingly robes, which are composed of gold and silver cloth. On his head he wears a turban, ornamented with precious stones of inestimable value; but over this turban is thrown a black veil, as a sign of humility, and as much as to say: ”See all this worldly honour will be converted into darkness on the day of death.” He is accompanied by a numerous retinue of Mohammedan n.o.bles, arrayed in rich dresses and riding upon horses, princes of Arabia, of Media, of Persia, and even of Tibet, a country distant three months' journey from Arabia. The procession goes from the palace to the mosque at the Bozra gate, which is the metropolitan mosque. All who walk in procession, both men and women, are dressed in silk and purple. The streets and squares are enlivened with singing and rejoicing, and by parties who dance before the great king, called khalif. He is saluted loudly by the a.s.sembled crowd, who cry: ”Blessed art thou, our lord and king.” He thereupon kisses his garment, and by holding it in his hand, acknowledges and returns the compliment. The procession moves on into the court of the mosque, where the khalif mounts a wooden pulpit and expounds their law unto them. The learned Mohammedans rise, pray for him, and praise his great kindness and piety; upon which the whole a.s.sembly answer, ”Amen!” The khalif then p.r.o.nounces his blessing, and kills a camel, which is led thither for that purpose, and this is their offering. It is distributed to the n.o.bles, who send portions of it to their friends, who are eager to taste of the meat killed by the hands of their holy king, and are much rejoiced therewith. The khalif, after this ceremony, leaves the mosque, and returns alone, along the banks of the Tigris, to his palace, the n.o.ble Mohammedans accompanying him in boats, until he enters this building. He never returns by the way he came; and the path on the bank of the river is carefully guarded all the year round, so as to prevent any one treading in his footsteps. The khalif never leaves his palace again for a whole year. He is a pious and benevolent man, and has erected buildings on the other side of the river, on the banks of an arm of the Euphrates, which runs on one side of the city. These buildings include many large houses, streets, and hostelries for the sick poor, who resort thither in order to be cured. There are about sixty medical warehouses here, all well provided from the king's stores with spices and other necessaries; and every patient who claims a.s.sistance is fed at the king's expense, until his cure is completed.

There is further a large building, called Dar-al-Maraphtan[220], in which are confined all the insane persons who are met with, particularly during the hot season, every one of whom is secured by iron chains until his reason returns, when he is allowed to return to his home. For this purpose they are regularly examined once a month by officers appointed by the king for that purpose; and when they are found to be possessed of reason they are immediately liberated. All this is done by the king in pure charity towards all who come to Bagdad, either ill or insane; for the king is a pious man, and his intention is excellent in this respect.

Bagdad contains about one thousand Jews, who enjoy peace, comfort, and much honour under the government of the great king. Among them are very wise men and presidents of the colleges, whose occupation is the study of the Mosaic law. The city contains ten colleges. The princ.i.p.al of the great college is the rabbi R. Samuel, the son of Eli, princ.i.p.al of the college Geon Jacob; the provost of the Levites is the president of the second; R. Daniel, the master of the third college; R. Eleasar, the fellow, presides over the fourth; R. Eleasar, the son of Tsemach, is chief of the fifth college; he is master of the studies, and possesses a pedigree of his descent from the prophet Samuel, who rests in peace, and he and his brothers know the melodies that were sung in the temple during its existence; R. Chasadiah, princ.i.p.al fellow, is the master of the sixth, R. Chagai, the prince, the princ.i.p.al of the seventh, and R.

Esra, the president of the eighth college; R. Abraham, called Abu Tahir, presides over the ninth, and R. Zakhai, son of Bosthenai, master of the studies, is president of the tenth college. All these are called Batlanim, _i. e._ the Idle: because their sole occupation consists in the discharge of public business. During every day of the week they dispense justice to all the Jewish inhabitants of the country, except Monday, which is set aside for a.s.semblies under the presidency of the rabbi Samuel, master of the college Geon Jacob, who on that day dispenses justice to every applicant, and is a.s.sisted therein by the other Batlanim, presidents of the colleges.

The princ.i.p.al of all these, however, is R. Daniel, the son of Chisdai, who bears the t.i.tles of Prince of the Captivity and Lord, and who possesses a pedigree which proves his descent from king David. The Jews call him ”Lord, Prince of the Captivity,” and the Mohammedans ent.i.tle him Saidna Ben Daoud, n.o.ble descendant of David. He holds great command over all Jewish congregations under the authority of the Emir-al-Mumenin, the lord of the Mohammedans, who has commanded that he shall be respected, and has confirmed his power by granting him a seal of office. Every one of his subjects, whether he be Jew or Mohammedan or of any other faith, is commanded to rise in the presence of the prince of the captivity, and to salute him respectfully, under a penalty of one hundred stripes. Whenever he pays a visit to the king, he is escorted by numerous hors.e.m.e.n, both Jews and Gentiles, and a crier proclaims aloud: ”Make way before our lord the son of David, as becomes his dignity;” in Arabic, _Amilu tarik la-saidna ben-Daud_. Upon these occasions he rides upon a horse, and his dress is composed of embroidered silk; on his head he wears a large turban covered with a white cloth, and surmounted by a chain (or diadem). The authority of the prince of the captivity extends over the countries of Mesopotamia, Persia, Khora.s.san, Seba, which is Yemen, Diarbekh, all Armenia and the land of Kota near Mount Ararat, over the country of the Alanians, which is shut in by mountains, and has no outlet except by the iron gates which were made by Alexander, over Sikbia and all the provinces of the Turkmans unto the Aspisian mountains, over the country of the Georgians unto the river Oxus (these are the Girgasim of Scripture, and believe in Christianity), and as far as the frontiers of the provinces and cities of Tibet and India. All the Jewish congregations of these different countries receive authority from the prince of captivity to elect rabbis and ministers, all of whom appear before him in order to receive consecration[221] and the permission to officiate, upon which occasions presents and valuable gifts are offered to him, even from the remotest countries. The prince of the captivity possesses hostelries, gardens, and orchards in Babylonia, and extensive landed property inherited from his forefathers, of which n.o.body can deprive him. He enjoys a certain yearly income from the Jewish hostelries, the markets, and the merchandise of the country, which is levied in form of a tax, over and above what is presented to him from foreign countries. He is very rich, an excellent scholar, and so hospitable, that numerous Israelites dine at his table every day. At the time of the installation of the prince of the captivity he expends considerable sums in presents to the king (or khalif), and to his princes and n.o.bles. This ceremony is performed by the king or khalif, who lays his hands on the prince, after which the latter rides home from the king's abode to his own house, seated in a royal state carriage, and accompanied with the sound of various musical instruments; he afterwards lays his hands on the gentlemen of the university, to reinstal them.

Many of the Jews of Bagdad are good scholars and very rich. The city contains twenty-eight Jewish synagogues, situated partly in Bagdad and partly in Al-Khorkh, on the other side of the river Tigris, which runs through and divides the city. The metropolitan synagogue of the prince of the captivity is ornamented with pillars of richly coloured marble, plated with gold and silver; on the pillars are inscribed verses of the Psalms in letters of gold. The ascent to the holy ark[222] is composed of ten marble steps, on the uppermost of which are the stalls set apart for the prince of the captivity and the other princes of the house of David.

The city of Bagdad is three miles in circ.u.mference; the country in which it is situated is rich in palm-trees, gardens, and orchards, so that nothing equals it in Mesopotamia. Merchants of all countries resort thither for purposes of trade, and it contains many wise philosophers, well skilled in sciences, and magicians proficient in all sorts of enchantment.

Two days from hence stands Gihiagin, or Ras-al-Ain, which is Resen, ”the great city;”[223] it contains about five thousand Jews and a large synagogue. In a house near the synagogue is the sepulchre of[224] ...; and, in a cave below it, that of his twelve disciples. From hence it is one day to Babylon. This is the ancient Babel, and now lies in ruins; but the streets still extend thirty miles. The ruins of the palace of Nebuchadnezzar are still to be seen; but people are afraid to venture among them on account of the serpents and scorpions with which they are infested. Twenty thousand Jews live within about twenty miles from this place, and perform their wors.h.i.+p in the synagogue of Daniel, who rests in peace. This synagogue is of remote antiquity, having been built by Daniel himself; it is constructed of solid stones and bricks. Here the traveller may also behold the palace of Nebuchadnezzar, with the burning fiery furnace into which were thrown Hananiah, Mishael, and Azariah; it is a valley well known to every one[225]. Hillah, which is at a distance of five miles, contains about ten thousand Jews and four synagogues, one of which is that of R. Meier, whose sepulchre is in front of it; another is that of R. Seiri, son of Hama, and R. Miri[226]. Public wors.h.i.+p is performed daily in these synagogues. Four miles from hence is the tower built by the dispersed generation[227]. It is constructed of bricks called al-ajurr; the base measures two miles, the breadth two hundred and forty yards, and the height about one hundred canna. A spiral pa.s.sage, built into the tower (in stages of ten yards each), leads up to the summit, from which we have a prospect of twenty miles, the country being one wide plain and quite level. The heavenly fire, which struck the tower, split it to its very foundation.

Half a day from hence, at Napacha[228], which contains two hundred Jews, is the synagogue of R. Isaac Napacha, in front of which is his sepulchre. Three parasangs hence, on the banks of the Euphrates, stands the synagogue of the prophet Ezekiel, who rests in peace[229]. The place of the synagogue is fronted by sixty towers, the s.p.a.ce between every two of which is also occupied by a synagogue; in the court of the largest stands the ark, and behind it is the sepulchre of Ezekiel, the son of Buzi the priest. This monument is covered with a large cupola, and the building is very handsome; it was erected by Jechoniah, king of Juda, and the thirty five thousand Jews who went along with him, when Evil-Merodach released him from the prison[230], which was situated between the river Chaboras and another river. The names of Jechoniah and of all those who came with him are inscribed on the wall, the king's name first, that of Ezekiel last. This place is considered holy even to the present day, and is one of those to which people resort from remote countries in order to pray, particularly at the season of new year and atonement day[231]. There are great rejoicings here at that time, which are attended even by the prince of the captivity and the presidents of the colleges of Bagdad. The a.s.sembly is so large, that their temporary abodes cover twenty-two miles of open ground, and attract many Arabian merchants, who keep a market or fair. On the day of atonement the proper lesson of the day is read from a very large ma.n.u.script Pentateuch in Ezekiel's own handwriting. A lamp burns night and day on the sepulchre of the prophet, and has always been kept burning since the day he lighted it himself; the oil and wicks are renewed as often as necessary.

A large house belonging to the sanctuary contains a very numerous collection of books, some of them as ancient as the second, some even coeval with the first temple, it being the custom that whoever dies childless bequeaths his books to this sanctuary. The inhabitants of the country lead to the sepulchre all foreign Jews, who come from Media and Persia to visit it in fulfilment of vows. The n.o.ble Mohammedans also resort thither to pray, because they hold the prophet Ezekiel, on whom be peace! in great veneration, and they call this place Dar Melicha (the agreeable abode); the sepulchre is also visited by all devout Arabs.

Within half a mile of the synagogue are the sepulchres of Hananiah, Mishael, and Azariah, each covered with a large cupola. Even in times of war, neither Jew nor Mohammedan ventures to despoil and profane the sepulchre of Ezekiel.

Three miles from hence stands the city of Al-Kotsonaath, containing three hundred Jewish inhabitants and the sepulchres of R. Papa, R. Huna, R. Joseph Sinai, and R. Joseph, the son of Hama, in front of each of which is a synagogue in which Jews daily pray. Three parasangs to Ain j.a.phata, which contains the sepulchre of the prophet Nahum the Elkos.h.i.+te, who rests in peace. In a Persian village, a day from thence, are the sepulchres of R. Chisdai, R. Akiba, and R. Dossa; and in another village, half a day's distance in the desert, are those of R. David, R.

Juda, R. Kubreh, R. Sechora, and R. Aba; and on the river Lega, a distance of one day, that of king Zedekiah[232], who rests in peace; the latter is ornamented by a large cupola[233]. It is one day hence to the city of Kufa, which contains about seventy thousand Jews; and in it is the sepulchre of king Jechoniah, which consists of a large building with a synagogue in front. One day and a half to Sura, the place called in the Talmud Matha-Mechasia, formerly the residence of the princes of the captivity and of the princ.i.p.als of the colleges. At Sura are the sepulchres of R. Shrira and his son Rabenu Hai, Rabenu Sadiah-al-Fajumi, R. Samuel, the son of Chophni the priest, and Zephaniah, the son of Khus.h.i.+, the son of Gedaliah the prophet, and of many other princes of the captivity, descendants of the house of David, who formerly resided there before the city was ruined. Two days from thence is Shafjathib, where there is a synagogue, which the Israelites erected with earth and stones brought from Jerusalem, and which they called ”the transplanted of Nehardea.” One day and a half from thence is El Jubar, or Pombeditha, on the river Euphrates, containing about three thousand Jews, and the synagogues, sepulchres, and colleges of Rab and Samuel.

At twenty-one days' journey through the desert of Sheba, or Al-Yemen, from which Mesopotamia lies in a northerly direction, are the abodes of the Jews who are called Beni (children of) Rechab, men of Thema. The seat of their government is at Thema (or Tehama), where their prince and governor rabbi Chanan resides. This city is large, and the extent of their country is sixteen days' journey towards the northern mountain range. They possess large and strong cities and are not subject to any of the Gentiles, but undertake warlike expeditions into distant provinces with the Arabians, their neighbours and allies, to take the spoil and the prey. These Arabians are Bedouins, who live in tents in the deserts and have no fixed abode, and who are in the habit of undertaking marauding expeditions into the province of Yemen. The Jews are a terror to their neighbours. Their country being very extensive, some of them cultivate the land and rear cattle. A number of studious and learned men, who spend their lives in the study of the law, are maintained by the t.i.thes of all produce, part of which is also employed towards sustaining the poor and the ascetics, called ”Mourners of Sion”

and ”Mourners of Jerusalem.” These eat no meat and abstain from wine, dress always in black, and live in caves or in low houses, and keep fasts all their lives except on Sabbaths and holy-days[234]. They continually implore the mercy of G.o.d for the Jews in exile, and devoutly pray that he may have compa.s.sion on them for the sake of his own great name; and they also include in their prayers all the Jews of Tehama and of Telmas. The latter contains about one hundred thousand Jews, who are governed by prince Salomon, who, as well as his brother, prince Chanan, are descendants of the royal house of David, who rests in peace, which is proved by their pedigrees. In doubtful cases they solicit the decisions of the prince of the captivity, and set aside forty days of every year, during which they go in rent clothes, and keep fasts, and pray for all the Jews who live in exile.

The province of which Thanaejm is the metropolis contains forty cities, two hundred villages, and one hundred small towns, and is inhabited by about three hundred thousand Jews. Thanaejm is a very strong city, fifteen square miles in extent, and large enough to allow agriculture to be carried on within its boundaries; within which are also situated the palace of prince Salomon, and many gardens and orchards. Telmas is also a city of considerable magnitude; it contains about one hundred thousand Jews, is strongly fortified, and situated between two very high mountains. Many of its inhabitants are well informed, wise, and rich.

The distance from Telmas to Chaibar is three days' journey. It is reported that these Jews are of the tribes of Reuben, Gad, and half the tribe of Mana.s.seh, who were led away captives by Shalmaneser, king of Ashur, and who repaired into these mountainous regions, where they erected the above-named large and strong cities. They carry on war with many kingdoms, and are not easily to be reached because of their situation, which requires a march of eighteen days through uninhabited deserts, and thus renders them difficult of access.

Chaibar is also a very large city, and contains among its fifty thousand Jewish inhabitants many learned scholars. The people of this city are valiant, and engaged in wars with the inhabitants of Mesopotamia, with those of the northern districts, and with those of Yemen, who live near them; the latter province borders on India. It is a distance of twenty-five days' journey from the country of these Jews to ...[235] on the river Virah, in Yemen, which place contains about three thousand Jews. Waset[236] is distant seven days, and contains about ten thousand Jews, among whom is R. Nedain. Five days hence bring us to Ba.s.sora on the Tigris, which contains two thousand Israelites, many of whom are learned and wealthy. From hence it is two days to ...[237] on the river Samarra, or Shat-el-Arab. This is the frontier of Persia, and contains fifteen hundred Jews. The sepulchre of Ezra the priest and scribe is in this place, where he died on his journey from Jerusalem to king Artaxerxes. In front of the sepulchre a large synagogue and a Mohammedan mosque have been erected, the latter as a mark of the veneration in which Ezra is held by the Mohammedans, who are very friendly towards the Jews, and resort thither to pray.

Four miles from thence begins Khuzistan, the Elam of Scripture, a large province, which, however, is but partially inhabited, a portion of it lying in ruins. Among the latter are the remains of Shushan[238], the metropolis and palace of king Ahasuerus, which still contains very large and handsome buildings of ancient date. It has seven thousand Jewish inhabitants, with fourteen synagogues; in front of one of which is the sepulchre of Daniel, who rests in peace. The river Ulai divides the city into two parts, which are connected by a bridge; that portion of it which is inhabited by the Jews contains the markets, to which all trade is confined, and there all the rich dwell; on the other side of the river they are poor, because they are deprived of the above-named advantages, and have even no gardens or orchards. These circ.u.mstances gave rise to jealousy, which was fostered by the belief that all honour and riches originated in the possession of the remains of the prophet Daniel, who rests in peace, and who was buried on the favoured side of the river. A request was made by the poor for permission to remove the sepulchre to the other side, but it was rejected; upon which a war arose, and was carried on between the two parties for a length of time; this strife lasted until ”their souls become loath,” and they came to a mutual agreement, by which it was arranged that the coffin which contained Daniel's bones should be deposited alternately every year on either side. Both parties faithfully adhered to this arrangement, until it was interrupted by the interference of Sanjar Shah ben Shah[239], who governs all Persia, and holds supreme power over forty-five of its kings. This prince is called in Arabic Sultan-al-Fars-al-Khabir (Supreme Commander of Persia), and his empire extends from the banks of the Shat-el-Arab to the city of Samarkand and the Kizil Ozein, inclosing the city of Nishapur, the cities of Media, and the Chaphton mountains, and reaches as far as Thibet, in the forests of which country that quadruped is found which yields the musk. The extent of his empire is four months and four days' journey. When this great emperor, Sanjar king of Persia, came to Shushan and saw that the coffin of Daniel was removed from one side to the other, he crossed the bridge with a very numerous retinue, accompanied by Jews and Mohammedans, and inquired into the reason of those proceedings. Upon being told what we have related, he declared it to be derogatory to the honour of Daniel, and commanded that the distance between the two banks should be exactly measured, that Daniel's coffin should be deposited in another coffin, made of gla.s.s, and that it should be suspended from the centre of the bridge by chains of iron. A place of public wors.h.i.+p was erected on the spot, open to every one who desired to say his prayers, whether he be Jew or Gentile; and the coffin of Daniel is suspended from the bridge unto this very day. The king commanded that, in honour of Daniel, n.o.body should be allowed to fish in the river one mile on each side of the coffin.