From thence it is three parasangs to Jerusalem, a small city strongly fortified with three walls. It contains a numerous population, composed of Jacobites, Armenians, Greeks, Georgians, Franks, and indeed of people of all tongues. The dyeing-house is rented by the year, and the exclusive privilege of dyeing is purchased from the king by the Jews of Jerusalem, two hundred of whom dwell in one corner of the city, under the tower of David. About ten yards of the base of this building are very ancient, having been constructed by our ancestors; the remaining part was added by the Mohammedans. The city contains no building stronger than the tower of David. There are at Jerusalem two hospitals, which support four hundred knights, and afford shelter to the sick; these are provided with everything they may want, both during life and in death; the second is called the hospital of Solomon, being the palace originally built by king Solomon. This hospital also harbours and furnishes four hundred knights[176], who are ever ready to wage war, over and above those knights who arrive from the country of the Franks and other parts of Christendom. These generally have taken a vow upon themselves to stay a year or two, and they remain until the period of their vow is expired. The large place of worship, called Sepulchre, and containing the sepulchre of that man[177], is visited by all pilgrims.
Jerusalem has four gates, called the gates of Abraham, David, Sion, and Jehoshaphat. The latter stands opposite the place of the holy temple, which is occupied at present by a building called Templo Domino. Omar Ben Al-Khataab erected a large and handsome cupola over it, and nobody is allowed to introduce any image or painting into this place, it being set aside for prayers only. In front of it you see the western wall, one of the walls which formed the Holy of Holies of the ancient temple; it is called the Gate of Mercy, and all Jews resort thither to say their prayers near the wall of the court-yard. At Jerusalem you also see the stables erected by Solomon[178], and which formed part of his house. Immense stones have been employed in this fabric, the like of which are nowhere else to be met with. You further see to this day vestiges of the canal near which the sacrifices were slaughtered in ancient times; and all Jews inscribe their name upon an adjacent wall. If you leave the city by the gate of Jehoshaphat, you may see the pillar erected on Absalom's place[179], and the sepulchre of king Uzziah[180], and the great spring of Shiloah, which runs into the brook Kedron. Over this spring is a large building erected in the times of our forefathers. Very little water is found at Jerusalem; the inhabitants generally drink rain water, which they collect in their houses.
From the Valley of Jehoshaphat the traveller immediately ascends the Mount of Olives, as this valley only intervenes between the city and the mount. From hence the Dead Sea is distinctly visible. Two parasangs from the sea stands the salt pillar into which Lot's wife was metamorphosed; and although the sheep continually lick it, the pillar grows again, and retains its original state. You also have a prospect over the whole valley of the Dead Sea, and of the brook of Shittim, even as far as Mount Nebo. Mount Sion is also near Jerusalem, upon the acclivity of which stands no building except a place of worship of the Nazarenes (Christians). The traveller further sees there three Jewish cemeteries, where formerly the dead were buried; some of the sepulchres had stones with inscriptions upon them, but the Christians destroy these monuments, and use the stones in building their houses.
Jerusalem is surrounded by high mountains. On Mount Sion are the sepulchres of the house of David, and those of the kings who reigned after him. In consequence of the following circumstance, however, this place is at present hardly to be recognised. Fifteen years ago, one of the walls of the place of worship on Mount Sion fell down, and the patriarch commanded the priest to repair it. He ordered stones to be taken from the original wall of Sion for that purpose, and twenty workmen were hired at stated wages, who broke stones from the very foundation of the walls of Sion. Two of these labourers, who were intimate friends, upon a certain day treated one another, and repaired to their work after their friendly meal. The overseer accused them of dilatoriness, but they answered that they would still perform their day's work, and would employ thereupon the time while their fellow labourers were at meals. They then continued to break out stones, until, happening to meet with one which formed the mouth of a cavern, they agreed to enter it in search of treasure, and they proceeded until they reached a large hall, supported by pillars of marble, encrusted with gold and silver, and before which stood a table, with a golden sceptre and crown. This was the sepulchre of David, king of Israel, to the left of which they saw that of Solomon in a similar state, and so on the sepulchres of all the kings of Juda, who were buried there. They further saw chests locked up, the contents of which nobody knew, and were on the point of entering the hall, when a blast of wind like a storm issued forth from the mouth of the cavern so strong that it threw them down almost lifeless on the ground. There they lay until evening, when another wind rushed forth, from which they heard a voice like that of a man calling aloud, "Get up, and go forth from this place." The men rushed out full of fear, and proceeded to the patriarch to report what had happened to them. This ecclesiastic summoned into his presence R. Abraham el Constantini, a pious ascetic, one of the mourners of the downfall of Jerusalem[181], and caused the two labourers to repeat what they had previously reported. R. Abraham thereupon informed the patriarch that they had discovered the sepulchres of the house of David and of the kings of Juda. The following morning the labourers were sent for again, but they were found stretched on their beds and still full of fear; they declared that they would not attempt to go again to the cave, as it was not God's will to discover it to any one. The patriarch ordered the place to be walled up, so as to hide it effectually from every one unto the present day. The above-mentioned R. Abraham told me all this.
Two parasangs from Jerusalem is Bethlehem of Judea, called Beth-lehem; and within half a mile of it, where several roads meet[182], stands the monument which points out the grave of Rachel. This monument is constructed of eleven stones, equal to the number of the children of Jacob. It is covered by a cupola, which rests upon four pillars; and every Jew who passes there inscribes his name on the stones of the monument. Twelve Jews, dyers by profession[183], live at Bethlehem. The country abounds with rivulets, wells, and springs of water. Six parasangs further is Hebron. The ancient city of that name was situated on the hill, and lies in ruins at present; whereas the modern town stands in the valley, even in the field of Machpelah[184]. Here is the large place of worship called St. Abraham, which during the time of the Mohammedans was a synagogue. The Gentiles have erected six sepulchres in this place, which they pretend to be those of Abraham and Sarah, of Isaac and Rebecca, and of Jacob and Leah; the pilgrims are told that they are the sepulchres of the fathers, and money is extorted from them. But if any Jew come, who gives an additional fee to the keeper of the cave, an iron door is opened, which dates from the times of our forefathers who rest in peace, and with a burning candle in his hands, the visitor descends into a first cave, which is empty, traverses a second in the same state, and at last reaches a third, which contains six sepulchres, those of Abraham, Isaac, and Jacob, and of Sarah, Rebecca, and Leah, one opposite the other. All these sepulchres bear inscriptions, the letters being engraved: thus, upon that of Abraham, we read, "This is the sepulchre of our father Abraham, upon whom be peace;" and so on that of Isaac and upon all the other sepulchres. A lamp burns in the cave and upon the sepulchres continually, both night and day; and you there see tubs filled with the bones of Israelites, for unto this day it is a custom of the house of Israel to bring thither the bones of their relicts and of their forefathers, and to leave them there. On the confines of the field of Machpelah stands the house of our father Abraham[185], who rests in peace; before which house there is a spring, and, out of respect to Abraham, nobody is allowed to construct any building on that site.
It is five parasangs hence to Beit Jaberim, the ancient Mareshah[186], where there are but three Jewish inhabitants. Five parasangs further bring us to Toron de los Caballeros, which is Shunem[187], inhabited by three hundred Jews. We then proceed three parasangs to St. Samuel of Shiloh, the ancient Shiloh, within two parasangs of Jerusalem. When the Christians took Ramleh, which is Ramah, from the Mohammedans, they discovered the sepulchre of Samuel the Ramathi[188] near the Jewish synagogue, and removed his remains to Shiloh, where they erected a large place of worship over them, called St. Samuel of Shiloh to the present day. Hence it is three parasangs to Pesipua, which is Gibeah of Saul, or Geba of Benjamin; it contains no Jews. Three parasangs to Beith Nubi, which is Nob, the city of the priests. In the middle of the road are the two rocks of Jonathan[189], the name of one of which is Botsets, and of the other Séné. The two Jews who live here are dyers.
It is three parasangs hence to Ramleh, which is Harama, where you still find walls erected by our forefathers, as is evident from the inscriptions upon the stones. The city contains about three Jews; but it was formerly very considerable, for a Jewish cemetery in its vicinity is two miles in extent. Five parasangs hence to Jaffa, the Japho of Scripture, on the coast; one Jew only, a dyer by profession, lives here. Three parasangs to Ibelin, the ancient Jabneh[190], where the site of the schools may still be traced; it contains no Jews. Here was the frontier of the tribe of Ephraim. Two parasangs to Palmis, or Asdoud[191], formerly a city of the Philistines, at present in ruins, and containing no Jews. Two parasangs to Ascalon, which is in fact the New Ascalon, built on the coast by Esra the priest, of blessed memory, and originally called Benebra, distant about four parasangs from ancient Ascalon, which lies in ruins. This city is very large and handsome; and merchants from all parts resort to it, on account of its convenient situation on the confines of Egypt. There are here about two hundred rabbanite Jews, of whom the principal are R. Tsemach, R. Aaron, and R. Solomon, besides about forty Caraites, and about three hundred Cutheans or Samaritans. In the city is a fountain called Bir Ibrahim-al-Khahil, which was dug in the time of the Philistines. From hence back to St. George, which is Lydda, and in one day and a half to Serain, the Jezreel of Scripture[192], a city containing a remarkably large fountain. It has one Jewish inhabitant, a dyer. Three parasangs to Sufurieh, the Tsippori of antiquity[193]. The sepulchres of Rabenu Hakkadosh, of R. Chija, who came back from Babylon, and of Jonah the son of Amittai the prophet, are shown here; they are buried in the mountain, which also contains numerous other sepulchres.
From hence it is five parasangs to Tiberias, a city situated on the Jordan, which here bears the name of the Sea of Chinnereth[194], or Lake of Tiberias. Here are the falls of the Jordan, in consequence of which the place bears also the name of Ashdoth-Pisga[195], which means "the place where the rapid rivers have their fall:" the Jordan afterwards empties itself into Lake Asphaltes, or the Dead Sea. Tiberias contains about fifty Jews, the principal of whom are R. Abraham the astronomer[196], R. Muchthar, and R. Isaac. The hot waters, which spout forth from under ground, are called the warm baths of Tiberias. In the vicinity is the synagogue of Khaleb, son of Jepuneh; and among numerous other Jewish sepulchres are those of R. Jochanan, son of Zakhai[197], and of R. Jonathan, son of Levi. These are all in Lower Galilee. Two parasangs bring us to Tebnin, the Thimnatha of Scripture[198], where you find the sepulchre of Samuel (Simeon) the Just, and many other sepulchres of Israelites. It is hence one day to Gish, which is Gush Chaleb, and contains about twenty Jewish inhabitants. We go hence six parasangs to Meroon, which is Maron[199]; in a cave near this place are the sepulchres of Hillel and Shamai, and of twenty of their disciples, as well as those of R. Benjamin, son of Jephet, and of R. Juda, son of Bethera. Six parasangs to Alma, which contains fifty Jewish inhabitants, and a large cemetery of the Israelites. Half a day brings you to Kades, which is Kadesh Naphthali, on the banks of the Jordan. Here are the sepulchres of R. Eleasar, son of Arach, of R. Eleasar, son of Asariah, of Chuni Hamaagal, of R. Simeon, son of Gamaliel, of R. Jose Hagelili, and of Barak the son of Abinoam[200]. This place contains no Jews.
A day's journey brings us to Belinas[201], the ancient Dan[202], where the traveller may see a cave, from which the Jordan issues, and three miles hence this river unites its waters with those of the Arnon, a rivulet of the ancient land of Moab. In front of the cave you may still trace vestiges of the altar of the image of Micha, which was adored by the children of Dan in ancient times. Here also is the site of the altar erected by Jeroboam, son of Nebat, in honour of the golden calf; and here were the confines of the land of Israel toward the uttermost sea[203].
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 principal 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 glass 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.