Israelites and four Synagogues: that of R. Meir, who lies buried
before it; the Synagogue of Mar Keshisha, who is buried in front of
it; also the Synagogue of Rab Zeiri, the son of Chama, and the
Synagogue of R. Mari; the Jews pray there every day.
Thence it is four miles to the Tower of Babel, which the generation
whose language was confounded built of the bricks called Agur.
[p.66]
The length of its foundation is about two miles, the breadth of the
tower is about forty cubits, and the length thereof two hundred
cubits. At every ten cubits' distance there are slopes which go round
the tower by which one can ascend to the top[138]. One can see from
there a view twenty miles in extent, as the land is level. There fell
fire from heaven into the midst of the tower which split it to its
very depths.
Thence it is half a day to Kaphri, where there are about 200 Jews.
Here is the Synagogue of R. Isaac Napcha, who is buried in front of
it. Thence it is three parasangs to the Synagogue of Ezekiel, the
prophet of blessed memory, which is by the river Euphrates[139]. It is
fronted by sixty turrets, and between each turret there is a minor
Synagogue, and in the court of the Synagogue is the ark, and at the
back of the Synagogue is the sepulchre of Ezekiel. It is surmounted by
a large cupola, and it is a very handsome structure. It was built of
old by King Jeconiah, king of Judah, and the 35,000 Jews who came with
him, when Evil-merodach brought him forth out of prison. This place is
by the river Chebar on the one side, and by the river Euphrates on the
other, and the names of Jeconiah and those that accompanied him are
engraved on the wall: Jeconiah at the top, and Ezekiel at the bottom.
[p.67]
This place is held sacred by Israel as a lesser sanctuary unto this
day, and people come from a distance to pray there from the time of
the New Year until the Day of Atonement. The Israelites have great
rejoicings on these occasions. Thither also come the Head of the
Captivity, and the Heads of the Academies from Bagdad. Their camp
occupies a space of about two miles, and Arab merchants come there as
well. A great gathering like a fair takes place, which is called Fera,
and they bring forth a scroll of the Law written on parchment by
Ezekiel the Prophet, and read from it on the Day of Atonement. A lamp
burns day and night over the sepulchre of Ezekiel; the light thereof
has been kept burning from the day that he lighted it himself, and
they continually renew the wick thereof, and replenish the oil unto
the present day. A large house belonging to the sanctuary is filled
with books, some of them from the time of the first temple, and some
from the time of the second temple, and he who has no sons consecrates
his books to its use. The Jews that come thither to pray from the land
of Persia and Media bring the money which their countrymen have
offered to the Synagogue of Ezekiel the Prophet. The Synagogue owns
property, lands and villages, which belonged to King Jeconiah, and
when Mohammed came he confirmed all these rights to the Synagogue of
Ezekiel[140].
[p.68]
Distinguished Mohammedans also come hither to pray, so great is their
love for Ezekiel the Prophet; and they call it Bar (Dar) Melicha (the
Dwelling of Beauty). All the Arabs come there to pray[141].
At a distance of about half a mile from the Synagogue are the
sepulchres of Hananiah, Mishael, and Azariah, and upon their
sepulchres are large cupolas; and even at times of disturbance no man
would dare touch the Mohammedan or Jewish servants who attend at the
sepulchre of Ezekiel.
Thence it is three miles to the city of Kotsonath, where there are 300
Jews. Here are the sepulchres of Rab Papa, Rab Huna, Joseph Sinai, and
Rab Joseph ben Hama; and before each of them is a Synagogue where the
Israelites pray every day. Thence it is three parasangs to Ain Siptha,
where there is the sepulchre of the prophet Nahum the Elkoshite.
Thence it is a day's journey to Kefar Al-Keram, where are the
sepulchres of Rab Chisdai, R. Azariah, R. Akiba, and R. Dosa. Thence
it is a half-day's journey to a village in the desert, where there are
buried R. David and R. Jehuda and Abaji, R. Kurdiah, Rab Sechora, and
Rab Ada.
[p.69]
Thence it is a day's journey to the river Raga, where there is the
sepulchre of King Zedekiah. Upon it is a large cupola. Thence it is a
day's journey to the city of Kufa, where there is the sepulchre of
King Jeconiah. Over it is a big structure, and in front thereof is a
Synagogue. There are about 7,000 Jews here. At this place is the large
mosque of the Mohammedans, for here is buried Ali ben Abu Talib, the
son-in-law of Mohammed, and the Mohammedans come hither....
Thence it is a day and a half to Sura, which is Mata Mehasya, where
the Heads of the Captivity and the Heads of the Academies dwelt at
first[142]. Here is the sepulchre of R. Sherira, and of R. Hai his son
of blessed memory, also of R. Saadiah Al-Fiumi, and of Rab Samuel the
son of Hofni Hacohen, and of Zephaniah the son of Cushi the son of
Gedaliah, the prophet, and of the Princes of the House of David, and
of the Heads of the Academies who lived there before the destruction
of the town.[143]
Thence it is two days to Shafjathib. Here is a Synagogue which the
Israelites built from the earth of Jerusalem and its stones, and they
called it Shafjathib, which is by Nehardea.[144]
Thence it is a day and a half's journey to El-Anbar, which was
Pumbedita in Nehardea.[145] About 3,000 Jews dwell there. The city
lies on the river Euphrates. Here is the Synagogue of Rab and Samuel,
and their house of study, and in front of it are their graves.
[p.70]
Thence it is five days to Hillah. From this place it is a journey of
twenty-one days by way of the deserts to the land of Saba, which is
called the land El-Yemen, lying at the side of the land of Shinar
which is towards the North.[146]
Here dwell the Jews called Kheibar, the men of Teima. And Teima is
their seat of government where R. Hanan the Nasi rules over them. It
is a great city, and the extent of their land is sixteen days'
journey. It is surrounded by mountains--the mountains of the north.
The Jews own many large fortified cities. The yoke of the Gentiles is
hnot upon them. They go forth to pillage and to capture booty from
distant lands in conjunction with the Arabs, their neighbours and
allies. These Arabs dwell in tents, and they make the desert their
home. They own no houses, and they go forth to pillage and to capture
booty in the land of Shinar and El-Yemen. All the neighbours of these
Jews go in fear of them. Among them are husbandmen and owners of
cattle; their land is extensive, and they have in their midst learned
and wise men. They give the tithe of all they possess unto the
scholars who sit in the house of learning, also to poor Israelites and
to the recluses, who are the mourners of Zion and Jerusalem, and who
do not eat meat nor taste wine, and sit clad in garments of black.
[p.71]
They dwell in caves or underground houses, and fast each day with the
exception of the Sabbaths and Festivals, and implore mercy of the Holy
One, blessed be He, on account of the exile of Israel, praying that He
may take pity upon them, and upon all the Jews, the men of Teima, for
the sake of His great Name, also upon Tilmas the great city, in which
there are about 100,000 Jews[147]. At this place lives Salmon the
Nasi, the brother of Hanan the Nasi; and the land belongs to the two
brothers, who are of the seed of David, for they have their pedigree
in writing. They address many questions unto the Head of the
Captivity--their kinsman in Bagdad--and they fast forty days in the
year for the Jews that dwell in exile.
There are here about forty large towns and 200 hamlets and villages.
The principal city is Tanai, and in all the districts together there
are about 300,000 Jews. The city of Tanai is well fortified, and in
the midst thereof the people sow and reap. It is fifteen miles in
extent. Here is the palace of the Nasi called Salmon. And in Teima
dwells Hanan the Nasi, his brother. It is a beautiful city, and
contains gardens and plantations.
[p.72]
And Tilmas is likewise a great city; it contains about 100,000 Jews.
It is well fortified, and is situated between two high mountains.
There are wise, discreet, and rich men amongst the inhabitants. From
Tilmas to Kheibar it is three days' journey. People say that the men
of Kheibar belong to the tribes of Reuben, Gad, and Manasseh, whom
Shalmaneser, king of Assyria, led hither into captivity. They have
built strongly-fortified cities, and make war upon all other kingdoms.
No man can readily reach their territory, because it is a march of
eighteen days' journey through the desert, which is altogether
uninhabited, so that no one can enter the land.
Kheibar is a very large city with 50,000 Jews[148]. In it are learned
men, and great warriors, who wage war with the men of Shinar and of
the land of the north, as well as with the bordering tribes of the
land of El-Yemen near them, which latter country is on the confines of
India[149]. Returning from their land, it is a journey of twenty-five
days to the river Virae, which is in the land of El-Yemen, where about
3,000 Jews dwell[150], and amongst them are many a Rabbi and Dayan.
[p.73]
Thence it takes five days to Basra (Bassorah) which lies on the river
Tigris. Here there are 10,000 Jews, and among them are scholars and
many rich men. Thence it is two days to the river Samara, which is the
commencement of the land of Persia. 1,500 Jews live near the sepulchre
of Ezra, the priest, who went forth from Jerusalem to King Artaxerxes
and died here. In front of his sepulchre is a large synagogue. And at
the side thereof the Mohammedans erected a house of prayer out of
their great love and veneration for him, and they like the Jews on
that account. And the Mohammedans come hither to pray[151]. Thence it
is four days to Khuzistan, which is Elam. This province is not
inhabited in its entirety, for part of it lies waste. In the midst of
its ruins is Shushan (Susa), the capital, the site of the palace of
King Ahasuerus. Here are the remains of a large structure of great
antiquity. The city contains about 7,000 Jews and fourteen synagogues.
[p.74]
In front of one of the synagogues is the sepulchre of Daniel of
blessed memory. The river Tigris divides the city, and the bridge
connects the two parts. On the one side where the Jews dwell is the
sepulchre of Daniel. Here the market-places used to be, containing
great stores of merchandise, by which the Jews became enriched. On the
other side of the bridge they were poor, because they had no
market-places nor merchants there, only gardens and plantations. And
they became jealous, and said "All this prosperity enjoyed by those on
the other side is due to the merits of Daniel the prophet who lies
buried there." Then the poor people asked those who dwelt on the other
side to place the sepulchre of Daniel in their midst, but the others
would not comply. So war prevailed between them for many days, and no
one went forth or came in on account of the great strife between them.
At length both parties growing tired of this state of things took a
wise view of the matter, and made a compact, namely, that the coffin
of Daniel should be taken for one year to the one side and for another
year to the other side. This they did, and both sides became rich. In
the course of time Sinjar Shah-ben-Shah, who ruled over the kingdom of
Persia and had forty-five kings subject to his authority, came to this
place.
[p.75]
He is called Sultan-al-Fars-al-Khabir in Arabic (the mighty Sovereign
of Persia), and it is he who ruled from the river Samara unto the city
of Samarkand, and unto the river Gozan and the cities of Media and the
mountains of Chafton[152]. He ruled also over Tibet, in the forests
whereof one finds the animals from which the musk is obtained[153].
The extent of his Empire is a journey of four months. When this great
Emperor Sinjar, king of Persia, saw that they took the coffin of
Daniel from one side of the river to the other, and that a great
multitude of Jews, Mohammedans and Gentiles, and many people from the
country were crossing the bridge, he asked the meaning of this
proceeding, and they told him these things. He said, "It is not meet
to do this ignominy unto Daniel the prophet, but I command you to
measure the bridge from both sides, and to take the coffin of Daniel
and place it inside another coffin of crystal, so that the wooden
coffin be within that of crystal, and to suspend this from the middle
of the bridge by a chain of iron; at this spot you must build a
synagogue for all comers, so that whoever wishes to pray there, be he
Jew or Gentile, may do so." And to this very day the coffin is
suspended from the bridge. And the king commanded that out of respect
for Daniel no fisherman should catch fish within a mile above or a
mile below.[154]
[p.76]
Thence it takes three days to Rudbar where there are about 20,000
Israelites, and among them are learned and rich men. But the Jews live
there under great oppression. Thence it is two days to Nihawand, where
there are 4,000 Israelites. Thence it is four days to the land of
Mulahid. Here live a people who do not profess the Mohammedan
religion, but live on high mountains, and worship the Old Man of the
land of the Hashishim[155]. And among them there are four communities
of Israel who go forth with them in war-time. They are not under the
rule of the king of Persia, but reside in the high mountains, and
descend from these mountains to pillage and to capture booty, and then
return to the mountains, and none can overcome them. There are learned
men amongst the Jews of their land.
[p.77]
These Jews are under the authority of the Head of the Captivity in
Babylon. Thence it is five days to Amadia where there are about 25,000
Israelites[156]. This is the first of those communities that dwell in
the mountains of Chafton, where there are more than 100 Jewish
communities. Here is the commencement of the land of Media. These Jews
belong to the first captivity which King Shalmanezar led away; and
they speak the language in which the Targum is written. Amongst them
are learned men. The communities reach from the province of Amadia
unto the province of Gilan, twenty-five days distant, on the border of
the kingdom of Persia. They are under the authority of the king of
Persia, and he raises a tribute from them through the hands of his
officer, and the tribute which they pay every year by way of poll tax
is one gold amir, which is equivalent to one and one-third maravedi.
[This tax has to be paid by all males in the land of Islam who are
over the age of fifteen.] At this place (Amadia), there arose this day
ten years ago, a man named David Alroy of the city of Amadia[157]. He
studied under Chisdai the Head of the Captivity, and under the Head of
the Academy Gaon Jacob, in the city of Bagdad, and he was well versed
in the Law of Israel, in the Halachah, as well as in the Talmud, and
in all the wisdom of the Mohammedans, also in secular literature and
in the writings of magicians and soothsayers.
[p.78]
He conceived the idea of rebelling against the king of Persia, and of
collecting the Jews who live in the mountains of Chafton to go forth
and to fight against all the nations, and to march and capture
Jerusalem. He showed signs by pretended miracles to the Jews, and
said, "The Holy One, blessed be He, sent me to capture Jerusalem and
to free you from the yoke of the Gentiles." And the Jews believed in
him and called him their Messiah. When the king of Persia heard of it
he sent for him to come and speak with him. Alroy went to him without
fear, and when he had audience of the king, the latter asked him, "Art
thou the king of the Jews?" He answered, "I am." Then the king was
wrath, and commanded that he should be seized and placed in the prison
of the king, the place where the king's prisoners were bound unto the
day of their death, in the city of Tabaristan which is on the large
river Gozan. At the end of three days, whilst the king was sitting
deliberating with his princes concerning the Jews who had rebelled,
David suddenly stood before them. He had escaped from the prison
without the knowledge of any man.
[p.79]
And when the king saw him, he said to him, "Who brought thee hither,
and who has released thee?" "My own wisdom and skill," answered the
other; "for I am not afraid of thee, nor of any of thy servants." The
king forthwith loudly bade his servants to seize him, but they
answered, "We cannot see any man, although our ears hear him." Then
the king and all his princes marvelled at his subtlety; but he said to
the king "I will go my way"; so he went forth. And the king went after
him; and the princes and servants followed their king until they came
to the river-side. Then Alroy took off his mantle and spread it on the
face of the water to cross thereon. When the servants of the king saw
that he crossed the water on his mantle, they pursued him in small
boats, wishing to bring him back, but they were unable, and they said,
"There is no wizard like this in the whole world." That self-same day
he went a journey of ten days to the city of Amadia by the strength of
the ineffable Name, and he told the Jews all that had befallen him,
and they were astonished at his wisdom.
[p.80]
After that the king of Persia sent word to the Emir Al-Muminin, the
Caliph of the Mohammedans at Bagdad, urging him to warn the Head of
the Exile, and the Head of the Academy Gaon Jacob, to restrain David
Alroy from executing his designs. And he threatened that he would
otherwise slay all the Jews in his Empire. Then all the congregations
of the land of Persia were in great trouble. And the Head of the
Captivity, and the Head of the Academy Gaon Jacob, sent to Alroy,
saying, "The time of redemption is not yet arrived; we have not yet
seen the signs thereof; for by strength shall no man prevail. Now our
mandate is, that thou cease from these designs, or thou shalt surely
be excommunicated from all Israel." And they sent unto Zakkai the Nasi
in the land of Assur (Mosul) and unto R. Joseph Burhan-al-mulk the
astronomer there, bidding them to send on the letter to Alroy, and
furthermore they themselves wrote to him to warn him, but he would not
accept the warning.
[p.81]
Then there arose a king of the name of Sin-ed-din, the king of the
Togarmim, and a vassal of the king of Persia, who sent to the
father-in-law of David Alroy, and gave him a bribe of 10,000 gold
pieces to slay Alroy in secret[158]. So he went to Alroy's house, and
slew him whilst he was asleep on his bed. Thus were his plans
frustrated. Then the king of Persia went forth against the Jews that
lived in the mountain; and they sent to the Head of the Captivity to
come to their assistance and to appease the king. He was eventually
appeased by a gift of 100 talents of gold, which they gave him, and
the land was at peace thereafter[159].
From this mountain it is a journey of twenty days to Hamadan, which is
the great city of Media, where there are 30,000 Israelites. In front
of a certain synagogue, there are buried Mordecai an Esther[160].
[p.82]
From thence (Hamadan[161]) it takes four days to Tabaristan, which is
situated on the river Gozan. Some [four] thousand Jews live
there[162]. Thence it is seven days to Ispahan the great city and the
royal residence. It is twelve miles in circumference, and about 15,000
Israelites reside there[163]. The Chief Rabbi is Sar Shalom, who has
been appointed by the Head of the Captivity to have jurisdiction over
all the Rabbis that are in the kingdom of Persia. Four days onward is
Shiraz, which is the city of Fars, and 10,000 Jews live there[164].
Thence it is seven days to Ghaznah the great city on the river Gozan,
where there are about 80,000 Israelites[165]. It is a city of
commercial importance; people of all countries and tongues come
thither with their wares. The land is extensive.
Thence it is five days to Samarkand, which is the great city on the
confines of Persia. In it live some 50,000 Israelites, and R. Obadiah
the Nasi is their appointed head. Among them are wise and very rich
men.
[p.83]
Thence it is four days' journey to Tibet, the country in whose forests
the musk is found. Thence it takes twenty-eight days to the mountains
of Naisabur by the river Gozan. And there are men of Israel in the
land of Persia who say that in the mountains of Naisabur four of the
tribes of Israel dwell, namely, the tribe of Dan, the tribe of
Zebulun, the tribe of Asher, and the tribe of Naphtali, who were
included in the first captivity of Shalmaneser, king of Assyria, as it
is written (2 Kings xviii. 11): "And he put them in Halah and in Habor
by the river of Gozan and in the cities of the Medes[166]."
The extent of their land is twenty days' journey, and they have cities
and large villages in the mountains; the river Gozan forms the
boundary on the one side. They are not under the rule of the Gentiles,
but they have a prince of their own, whose name is R. Joseph Amarkala
the Levite. There are scholars among them. And they sow and reap and
go forth to war as far as the land of Cush by way of the desert[167].
They are in league with the Kofar-al-Turak, who worship the wind and
live in the wilderness, and who do not eat bread, nor drink wine, but
live on raw uncooked meat.
[p.84]
They have no noses, and in lieu thereof they have two small holes,
through which they breathe. They eat animals both clean and unclean,
and they are very friendly towards the Israelites. Fifteen years ago
they overran the country of Persia with a large army and took the city
of Rayy[168]; they smote it with the edge of the sword, took all the
spoil thereof, and returned by way of the wilderness. Such an invasion
had not been known in the land of Persia for many years. When the king
of Persia heard thereof his anger was kindled against them, and he
said, "Not in my days nor in the days of my fathers did an army sally
forth from this wilderness. Now I will go and cut off their name from
the earth." A proclamation was made throughout his Empire, and he
assembled all his armies; and he sought a guide who might show him the
way to their encampment. And a certain man said that he would show him
the way, as he was one of them. And the king promised that he would
enrich him if he did so. And the king asked him as to what provisions
they would require for the march through the wilderness.
[p.85]
And he replied, "Take with you bread and wine for fifteen days, for
you will find no sustenance by the way, till you have reached their
land." And they did so, and marched through the wilderness for fifteen
days, but they found nothing at all. And their food began to give out,
so that man and beast were dying of hunger and thirst. Then the king
called the guide, and said to him, "Where is your promise to us that
you would find our adversaries?" To which the other replied, "I have
mistaken the way." And the king was wroth, and commanded that his head
should be struck off. And the king further gave orders throughout the
camp that every man who had any food should divide it with his
neighbour. And they consumed everything they had including their
beasts. And after a further thirteen days' march they reached the
mountains of Naisabur, where Jews lived. They came there on the
Sabbath, and encamped in the gardens and plantations and by the
springs of water which are by the side of the river Gozan. Now it was
the time of the ripening of the fruit, and they ate and consumed
everything. No man came forth to them, but on the mountains they saw
cities and many towers.
[p.86]