TRAVELLERS' TALES
Eldad the Danite.--Benjamin of Tudela.--Petachiah of
Ratisbon.--Esthori Parchi.--Abraham Farissol.--David Reubeni
and Molcho.--Antonio de Montesinos and Manasseh ben
Israel.--Tobiah Cohen.--Wessely.
The voluntary and enforced travels of the Jews produced, from the
earliest period after the destruction of the Temple, an extensive, if
fragmentary, geographical literature. In the Talmud and later religious
books, in the Letters of the Gaonim, in the correspondence of Jewish
ambassadors, in the autobiographical narratives interspersed in the
works of all Jewish scholars of the Middle Ages, in the _Aruch_, or
Talmudical Lexicon, of Nathan of Rome, in the satirical romances of the
poetical globe-trotters, Zabara and Charizi, and, finally, in the Bible
commentaries written by Jews, many geographical notes are to be found.
But the composition of complete works dedicated to travel and
exploration dates only from the twelfth century.
Before that time, however, interest in the whereabouts of the Lost Ten
Tribes gave rise to a book which has been well called the Arabian Nights
of the Jews. The "Diary of Eldad the Danite," written in about the year
880, was a popular romance, to which additions and alterations were made
at various periods. This diary tells of mighty Israelite empires,
especially of the tribe of Moses, the peoples of which were all
virtuous, all happy, and long-lived.
"A river flows round their land for a distance of four
days' journey on every side. They dwell in beautiful houses
provided with handsome towers, which they have built
themselves. There is nothing unclean among them, neither in
the case of birds, venison, nor domesticated animals; there
are no wild beasts, no flies, no foxes, no vermin, no
serpents, no dogs, and, in general, nothing that does harm;
they have only sheep and cattle, which bear twice a year.
They sow and reap, they have all kinds of gardens with all
kinds of fruits and cereals, beans, melons, gourds,
onions, garlic, wheat, and barley, and the seed grows a
hundredfold. They have faith; they know the Law, the
Mishnah, the Talmud, and the Hagadah.... No child, be it
son or daughter, dies during the life-time of its parents,
but they reach a third and fourth generation. They do all
the field-work themselves, having no male nor female
servants. They do not close their houses at night, for
there is no thief or evil-doer among them. They have plenty
of gold and silver; they sow flax, and cultivate the
crimson-worm, and make beautiful garments.... The river
Sambatyon is two hundred yards broad, about as far as a
bow-shot. It is full of sand and stones, but without water;
the stones make a great noise, like the waves of the sea
and a stormy wind, so that in the night the noise is heard
at a distance of half a day's journey. There are fish in
it, and all kinds of clean birds fly round it. And this
river of stone and sand rolls during the six working-days,
and rests on the Sabbath day. As soon as the Sabbath
begins, fire surrounds the river, and the flames remain
till the next evening, when the Sabbath ends. Thus no human
being can reach the river for a distance of half a mile on
either side; the fire consumes all that grows there."
With wild rapture the Jews of the ninth century heard of these
prosperous and powerful kingdoms. Hopes of a restoration to former
dignity encouraged them to believe in the mythical narrative of Eldad.
It is doubtful whether he was a _bona fide_ traveller. At all events,
his book includes much that became the legendary property of all peoples
in the Middle Ages, such as the fable of the mighty Christian Emperor of
India, Prester John.
Some further account of this semi-mythical monarch is contained in the
first real Jewish traveller's book, the "Itinerary" of Benjamin of
Tudela. This Benjamin was a merchant, who, in the year 1160, started on
a long journey, which was prompted partly by commercial, partly by
scientific motives. He visited a large part of Europe and Asia, went to
Jerusalem and Bagdad, and gives in his "Itinerary" some remarkable
geographical facts and some equally remarkable fables. He tells, for
instance, the story of the pretended Messiah, David Alroy, whom Disraeli
made the hero of one of his romances. Benjamin of Tudela's "Itinerary"
was a real contribution to geography.
Soon after Benjamin, another Jew, Petachiah of Ratisbon, set out on a
similar but less extended tour, which occupied him during the years 1179
and 1180. His "Travels" are less informing than those of his immediate
predecessor, but his descriptions of the real or reputed sepulchres of
ancient worthies and his account of the Jewish College in Bagdad are
full of romantic interest, which was not lessened for medieval readers
because much of Petachiah's narrative was legendary.
A far more important work was written by the first Jewish explorer of
Palestine, Esthori Parchi, a contemporary of Mandeville. His family
originated in Florenza, in Andalusia, and the family name Parchi (the
Flower) was derived from this circumstance. Esthori was himself born in
Provence, and was a student of science as well as of the Talmud. When
he, together with the rest of the Jews of France, was exiled in 1306, he
wandered to Spain and Egypt until the attraction of the Holy Land
proved irresistible. His manner was careful, and his love of accuracy
unusual for his day. Hence, he was not content to collect all ancient
and contemporary references to the sites of Palestine. For seven years
he devoted himself to a personal exploration of the country, two years
being passed in Galilee. In 1322 he completed his work, which he called
_Kaphtor va-Pherach_ (Bunch and Flower) in allusion to his own name.
Access to the Holy Land became easier for Jews in the fourteenth
century. Before that time the city of Jerusalem had for a considerable
period been barred to Jewish pilgrims. By the laws of Constantine and of
Omar no Jew might enter within the precincts of his ancient capital.
Even in the centuries subsequent to Omar, such pilgrimages were fraught
with danger, but the poems of Jehuda Halevi, the tolerance of Islam, and
the reputation of Northern Syria as a centre of the Kabbala, combined
to draw many Jews to Palestine. Many letters and narratives were the
results. One characteristic specimen must suffice. In 1488 Obadiah of
Bertinoro, author of the most popular commentary on the Mishnah, removed
from Italy to Jerusalem, where he was appointed Rabbi. In a letter to
his father he gives an intensely moving account of his voyage and of the
state of Hebron and Zion. The narrative is full of personal detail, and
is marked throughout by deep love for his father, which struggles for
the mastery with his love for the Holy City.
A more ambitious work was the "Itinera Mundi" of Abraham Farissol,
written in the autumn of 1524. This treatise was based upon original
researches as well as on the works of Christian and Arabian geographers.
He incidentally says a good deal about the condition of the Jews in
various parts of the world. Indeed, almost all the geographical
writings of Jews are social histories of their brethren in faith.
Somewhat later, David Reubeni published some strange stories as to the
Jews. He went to Rome, where he made a considerable sensation, and was
received by Pope Clement VII (1523-1534). Dwarfish in stature and dark
in complexion, David Reubeni was wasted by continual fasting, but his
manner, though harsh and forbidding, was intrepid and awe-inspiring. His
outrageous falsehoods for a time found ready acceptance with Jews and
Christians alike, and his fervid Messianism won over to his cause many
Marranos--Jews who had been forced by the Inquisition in Spain to assume
the external garb of Christianity. His chief claim on the memory of
posterity was his connection with the dramatic career of Solomon Molcho
(1501-1532), a youth noble in mind and body, who at Reubeni's
instigation personated the Messiah, and in early manhood died a martyr's
death amid the flames of the Inquisition at Mantua.
The geographical literature of the Jews did not lose its association
with Messianic hopes. Antonio de Montesinos, in 1642, imagined that he
had discovered in South America the descendants of the Ten Tribes. He
had been led abroad by business considerations and love of travel, and
in Brazil came across a mestizo Indian, from whose statements he
conceived the firm belief that the Ten Tribes resided and thrived in
Brazil. Two years later he visited Amsterdam, and, his imagination
aflame with the hopes which had not been stifled by several years'
endurance of the prisons and tortures of the Inquisition, persuaded
Manasseh ben Israel to accept his statements. On his death-bed in
Brazil, Montesinos reiterated his assertions, and Manasseh ben Israel
not only founded thereon his noted book, "The Hope of Israel," but under
the inspiration of similar ideas felt impelled to visit London, and win
from Cromwell the right of the Jews to resettle in England.
Jewish geographical literature grew apace in the eighteenth century. A
famous book, the "Work of Tobiah," was written at the beginning of this
period by Tobiah Cohen, who was born at Metz in 1652, and died in
Jerusalem in 1729. It is a medley of science and fiction, an
encyclopedia dealing with all branches of knowledge. He had studied at
the Universities of Frankfort and Padua, had enjoyed the patronage of
the Elector of Brandenburg, and his medical knowledge won him many
distinguished patients in Constantinople. Thus his work contains many
medical chapters of real value, and he gives one of the earliest
accounts of recently discovered drugs and medicinal plants. Among other
curiosities he maintained that he had discovered the Pygmies.
From this absorbing but confusing book our survey must turn finally to
N.H. Wessely, who in 1782 for the first time maintained the importance
of the study of geography in Jewish school education. The works of the
past, with their consoling legends and hopes, continued to hold a place
in the heart of Jewish readers. But from Wessely's time onwards a long
series of Jewish explorers and travellers have joined the ranks of those
who have opened up for modern times a real knowledge of the globe.
BIBLIOGRAPHY
Steinschneider.--_Jewish Literature_, p. 80.
A. Neubauer.--Series of Articles entitled _Where are the Ten Tribes_,
_J.Q.R._, Vol. I.
BENJAMIN OF TUDELA.
A. Asher.--_The Itinerary of Benjamin of Tudela_ (with English
translation and appendix by Zunz. London, 1840-1).
PETACHIAH OF RATISBON.
A. Benisch.--_Travels of Petachia of Ratisbon_ (with English
translation. London, 1856).
ABRAHAM FARISSOL.
Graetz.--IV, p. 413 [440].
DAVID REUBENI.
Graetz.--IV, p. 491 [523].
H. WESSELY.
Graetz.--V, p. 366 [388].