The Itinerary of Benjamin of Tudela by Benjamin of Tudela

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[p.26]

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

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

[p.27]

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

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

[p.28]

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

[p.29]

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

[p.30]

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

From Sidon it is half a day's journey to Sarepta (Sarfend), which
belongs to Sidon. Thence it is a half-day to New Tyre (S[=u]r), which
is a very fine city, with a harbour in its midst. At night-time those
that levy dues throw iron chains from tower to tower, so that no man
can go forth by boat or in any other way to rob the ships by night.
There is no harbour like this in the whole world. Tyre is a beautiful
city. It contains about 500 Jews, some of them scholars of the Talmud,
at their head being R. Ephraim of Tyre, the Dayan, R. Meir from
Carcassonne, and R. Abraham, head of the congregation. The Jews own
sea-going vessels, and there are glass-makers amongst them who make
that fine Tyrian glass-ware which is prized in all countries.

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

[p.31]

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

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

[p.32]

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

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

[p.33]

They have priests of the seed (of Aaron), and they call them Aaronim,
who do not intermarry with Cuthim, but wed only amongst
themselves[72]. These priests offer sacrifices, and bring
burnt-offerings in their place of assembly on Mount Gerizim, as it is
written in their law--"And thou shalt set the blessing on Mount
Gerizim." They say that this is the proper site of the Temple. On
Passover and the other festivals they offer up burnt-offerings on the
altar which they have built on Mount Gerizim, as it is written in
their law--"Ye shall set up the stones upon Mount Gerizim, of the
stones which Joshua and the children of Israel set up at the Jordan."
They say that they are descended from the tribe of Ephraim. And in the
midst of them is the grave of Joseph, the son of Jacob our father, as
it is written--"and the bones of Joseph buried they in Shechem[73]."
Their alphabet lacks three letters, namely [Hebrew:] He, [Hebrew:]
Heth, and [Hebrew:] Ain[74]. The letter [Hebrew:] He is taken from
Abraham our father, because they have no dignity, the letter [Hebrew:]
Heth from Isaac, because they have no kindliness, and the letter
[Hebrew: Ain] from Jacob, because they have no humility.

[p.34]

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

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

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

[p.35]

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

[p.36]

Jerusalem[80] has four gates--the gate of Abraham, the gate of David,
the gate of Zion, and the gate of Gushpat, which is the gate of
Jehoshaphat, facing our ancient Temple, now called Templum Domini.
Upon the site of the sanctuary Omar ben al Khataab erected an edifice
with a very large and magnificent cupola, into which the Gentiles do
not bring any image or effigy, but they merely come there to pray. In
front of this place is the western wall, which is one of the walls of
the Holy of Holies. This is called the Gate of Mercy, and thither come
all the Jews to pray before the wall of the court of the Temple. In
Jerusalem, attached to the palace which belonged to Solomon, are the
stables built by him, forming a very substantial structure, composed
of large stones, and the like of it is not to be seen anywhere in the
world. There is also visible up to this day the pool used by the
priests before offering their sacrifices, and the Jews coming thither
write their names upon the wall. The gate of Jehoshaphat leads to the
valley of Jehoshaphat, which is the gathering-place of nations[81].
Here is the pillar called Absalom's Hand, and the sepulchre of King
Uzziah[82].

[p.37]

In the neighbourhood is also a great spring, called the Waters of
Siloam, connected with the brook of Kidron. Over the spring is a large
structure dating from the time of our ancestors, but little water is
found, and the people of Jerusalem for the most part drink the
rain-water, which they collect in cisterns in their houses. From the
valley of Jehoshaphat one ascends the Mount of Olives; it is the
valley only which separates Jerusalem from the Mount of Olives. From
the Mount of Olives one sees the Sea of Sodom, and at a distance of
two parasangs from the Sea of Sodom is the Pillar of Salt into which
Lot's wife was turned; the sheep lick it continually, but afterwards
it regains its original shape[83]. The whole land of the plain and the
valley of Shittim as far as Mount Nebo are visible from here.

In front of Jerusalem is Mount Zion, on which there is no building,
except a place of worship belonging to the Christians. Facing
Jerusalem for a distance of three miles are the cemeteries[84]
belonging to the Israelites, who in the days of old buried their dead
in caves, and upon each sepulchre is a dated inscription, but the
Christians destroy the sepulchres, employing the stones thereof in
building their houses. These sepulchres reach as far as Zelzah in the
territory of Benjamin. Around Jerusalem are high mountains.

[p.38]

On Mount Zion are the sepulchres of the House of David, and the
sepulchres of the kings that ruled after him. The exact place cannot
be identified, inasmuch as fifteen years ago a wall of the church of
Mount Zion fell in. The Patriarch commanded the overseer to take the
stones of the old walls and restore therewith the church. He did so,
and hired workmen at fixed wages; and there were twenty men who
brought the stones from the base of the wall of Zion. Among these men
there were two who were sworn friends. On a certain day the one
entertained the other; after their meal they returned to their work,
when the overseer said to them, "Why have you tarried to-day?" They
answered, "Why need you complain? When our fellow workmen go to their
meal we will do our work." When the dinner-time arrived, and the other
workmen had gone to their meal, they examined the stones, and raised a
certain stone which formed the entrance to a cave. Thereupon one said
to the other, "Let us go in and see if any money is to be found
there." They entered the cave, and reached a large chamber resting
upon pillars of marble overlaid with silver and gold.

[p.39]

In front was a table of gold and a sceptre and crown. This was the
sepulchre of King David. On the left thereof in like fashion was the
sepulchre of King Solomon; then followed the sepulchres of all the
kings of Judah that were buried there. Closed coffers were also there,
the contents of which no man knows. The two men essayed to enter the
chamber, when a fierce wind came forth from the entrance of the cave
and smote them, and they fell to the ground like dead men, and there
they lay until evening. And there came forth a wind like a man's
voice, crying out: "Arise and go forth from this place!" So the men
rushed forth in terror, and they came unto the Patriarch, and related
these things to him. Thereupon the Patriarch sent for Rabbi Abraham el
Constantini, the pious recluse, who was one of the mourners of
Jerusalem, and to him he related all these things according to the
report of the two men who had come forth. Then Rabbi Abraham replied,
"These are the sepulchres of the House of David; they belong to the
kings of Judah, and on the morrow let us enter. I and you and these
men, and find out what is there."

[p.40]

And on the morrow they sent for the two men, and found each of them
lying on his bed in terror, and the men said: "We will not enter
there, for the Lord doth not desire to show it to any man." Then the
Patriarch gave orders that the place should be closed up and hidden
from the sight of man unto this day. These things were told me by the
said Rabbi Abraham.

From Jerusalem it is two parasangs to Bethlehem, which is called by
the Christians Beth-Leon, and close thereto, at a distance of about
half a mile, at the parting of the way, is the pillar of Rachel's
grave, which is made up of eleven stones, corresponding with the
number of the sons of Jacob. Upon it is a cupola resting on four
columns, and all the Jews that pass by carve their names upon the
stones of the pillar[85]. At Bethlehem there are two Jewish dyers. It
is a land of brooks of water, and contains wells and fountains.

At a distance of six parasangs is St. Abram de Bron, which is Hebron;
the old city stood on the mountain, but is now in ruins; and in the
valley by the field of Machpelah lies the present city.

[p.41]

Here there is the great church called St. Abram, and this was a Jewish
place of worship at the time of the Mohammedan rule, but the Gentiles
have erected there six tombs, respectively called those of Abraham and
Sarah, Isaac and Rebekah, Jacob and Leah. The custodians tell the
pilgrims that these are the tombs of the Patriarchs, for which
information the pilgrims give them money. If a Jew comes, however, and
gives a special reward, the custodian of the cave opens unto him a
gate of iron, which was constructed by our forefathers, and then he is
able to descend below by means of steps, holding a lighted candle in
his hand. He then reaches a cave, in which nothing is to be found, and
a cave beyond, which is likewise empty, but when he reaches the third
cave behold there are six sepulchres, those of Abraham, Isaac and
Jacob, respectively facing those of Sarah, Rebekah and Leah. And upon
the graves are inscriptions cut in stone; upon the grave of Abraham is
engraved "This is the grave of Abraham"; upon that of Isaac, "This is
the grave of Isaac, the son of Abraham our Father"; upon that of
Jacob, "This is the grave of Jacob, the son of Isaac, the son of
Abraham our Father"; and upon the others, "This is the grave of
Sarah," "This is the grave of Rebekah," and "This is the grave of
Leah." A lamp burns day and night upon the graves in the cave.

One finds there many casks filled with the bones of Israelites, as the
members of the house of Israel were wont to bring the bones of their
fathers thither and to deposit them there to this day[86].

[p.42]

Beyond the field of Machpelah is the house of Abraham; there is a well
in front of the house, but out of reverence for the Patriarch Abraham
no one is allowed to build in the neighbourhood.

From Hebron it is five parasangs to Beit Jibrin, which is Mareshah,
where there are but three Jews[87]. Three parasangs further one
reaches St. Samuel of Shiloh. This is the Shiloh which is two
parasangs from Jerusalem. When the Christians captured Ramlah, the
Ramah of old, from the Mohammedans, they found there the grave of
Samuel the Ramathite close to a Jewish synagogue. The Christians took
the remains, conveyed them unto Shiloh, and erected over them a large
church, and called it St. Samuel of Shiloh unto this day[88].

From there it is three parasangs to Mahomerie-le-petit[89], which is
Gibeah of Saul, where there are no Jews, and this is Gibeah of
Benjamin. Thence three parasangs to Beit Nuba[90], which is Nob, the
city of priests.

[p.43]

In the middle of the way are the two crags of Jonathan, the name of
the one being Bozez, and the name of the other Seneh[91]. Two Jewish
dyers dwell there.

Thence it is three parasangs to Rams, or Ramleh, where there are
remains of the walls from the days of our ancestors, for thus it was
found written upon the stones. About 300 Jews dwell there. It was
formerly a very great city; at a distance of two miles there is a
large Jewish cemetery[92].

Thence it is five parasangs to Y[=a]fa or Jaffa, which is on the
seaboard, and one Jewish dyer lives here. From here it is five
parasangs to Ibelin or Jabneh, the seat of the Academy, but there are
no Jews there at this day. Thus far extends the territory of Ephraim.

From there it is five parasangs to Palmid, which is Ashdod of the
Philistines, now in ruins; no Jews dwell there. Thence it is two
parasangs to Ashkelonah or New Askelon, which Ezra the priest built by
the sea.

[p.44]

It was originally called Bene Berak. The place is four parasangs
distant from the ancient ruined city of Askelon. New Askelon is a
large and fair place, and merchants come thither from all quarters,
for it is situated on the frontier of Egypt. About 200 Rabbanite Jews
dwell here, at their head being R. Zemach, R. Aaron, and R. Solomon;
also about forty Karaites, and about 300 Cuthim. In the midst of the
city there is a well, which they call Bir Abraham; this the Patriarch
dug in the days of the Philistines[93].

From there it is a journey of a day to St. George[94] of Ludd: thence
it is a day and a half to Zerin or Jezreel, where there is a large
spring. One Jewish dyer lives here. Three parasangs further is
Saffuriya or Sepphoris. Here are the graves of Rabbenu Hakkadosh, of
Rabban Gamaliel, and of R. Chiya, who came up from Babylon, also of
Jonah the son of Amittai; they are all buried in the mountain[95].
Many other Jewish graves are here.

[p.45]

Thence it is five parasangs to Tiberias, which is situated upon the
Jordan, which is here called the Sea of Chinnereth. The Jordan at this
place flows through a valley between two mountains, and fills the
lake, which is called the Lake of Chinnereth; this is a large and
broad piece of water like the sea. The Jordan flows between two
mountains, and over the plain which is the place that is called
Ashdoth Hapisgah, and thence continues its course till it falls into
the Sea of Sodom, which is the Salt Sea. In Tiberias there are about
fifty Jews, at their head being R. Abraham the astronomer, R. Muchtar,
and R. Isaac. There are hot waters here, which bubble up from the
ground, and are called the Hot Waters of Tiberias. Near by is the
Synagogue of Caleb ben Jephunneh, and Jewish sepulchres. R. Johanan
ben Zakkai and R. Jehudah Halevi[96] are buried here. All these places
are situated in Lower Galilee.

From here it is two days to Tymin or Timnathah, where Simon the
Just[97] and many Israelites are buried, and thence three parasangs to
Medon or Meron. In the neighbourhood there is a cave in which are the
sepulchres of Hillel and Shammai. Here also are twenty sepulchres of
disciples, including the sepulchres of R. Benjamin ben Japheth, and of
R. Jehudah ben Bethera. From Meron it is two parasangs to Almah, where
there are about fifty Jews. There is a large Jewish cemetery here,
with the sepulchres of R. Eleazar ben Arak, of R. Eleazar ben Azariah,
of Chuni Hamaagal, of Raban Simeon ben Gamaliel, and of R. Jose
Hagelili[98].

[p.46]

From here it is half a day's journey to Kades, or Kedesh Naphtali,
upon the Jordan. Here is the sepulchre of Barak the son of Abinoam. No
Jews dwell here.

Thence it is a day's journey to Banias, which is Dan, where there is a
cavern, from which the Jordan issues and flows for a distance of three
miles, when the Arnon, which comes from the borders of Moab, joins
it[99]. In front of the cavern may be discerned the site of the altar
associated with the graven image of Micah, which the children of Dan
worshipped in ancient days. This is also the site of the altar of
Jeroboam, where the golden calf was set up. Thus far reaches the
boundary of the land of Israel towards the uttermost sea[100].

[p.47]

Two days' journey brings one to Damascus, the great city, which is the
commencement of the empire of Nur-ed-din, the king of the Togarmim,
called Turks. It is a fair city of large extent, surrounded by walls,
with many gardens and plantations, extending over fifteen miles on
each side, and no district richer in fruit can be seen in all the
world. From Mount Hermon descend the rivers Amana and Pharpar; for the
city is situated at the foot of Mount Hermon. The Amana flows through
the city, and by means of aqueducts the water is conveyed to the
houses of the great people, and into the streets and market-places.
The Pharpar flows through their gardens and plantations. It is a place
carrying on trade with all countries. Here is a mosque of the Arabs
called the Gami of Damascus; there is no building like it in the whole
world, and they say that it was a palace of Ben Hadad. Here is a wall
of crystal glass of magic workmanship, with apertures according to the
days of the year, and as the sun's rays enter each of them in daily
succession the hours of the day can be told by a graduated dial. In
the palace are chambers built of gold and glass, and if people walk
round the wall they are able to see one another, although the wall is
between them. And there are columns overlaid with gold and silver, and
columns of marble of all colours[101]. And in the court there is a
gigantic head overlaid with gold and silver, and fashioned like a bowl
with rims of gold and silver. It is as big as a cask, and three men
can enter therein at the same time to bathe. In the palace is
suspended the rib of one of the giants, the length being nine cubits,
and the width two cubits; and they say it belonged to the King Anak of
the giants of old, whose name was Abramaz[102].

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