The principal of all these, however, is R. Daniel, the son of Chisdai, who bears the titles 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 entitle him Saidna Ben Daoud, noble 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 horsemen, 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, Khorassan, 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 nobody 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 nobles. 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 circumference; 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 worship 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 worship 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 passage, 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 space 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 assembly 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 manuscript 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 noble 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 Japhata, which contains the sepulchre of the prophet Nahum the Elkoshite, 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 principals 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 Khushi, 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 tithes 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 God for the Jews in exile, and devoutly pray that he may have compassion 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 Manasseh, 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 Bassora 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 circumstances 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 glass, and that it should be suspended from the centre of the bridge by chains of iron. A place of public worship 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, nobody should be allowed to fish in the river one mile on each side of the coffin.
It is three days hence to Rudbar, which contains twenty thousand Jews, among whom are many scholars and rich men, but they generally live under great oppression. Two days hence bring us to the river Holwan, near which you find the abodes of about four thousand Jews. Four days to the district of Mulehet[240], possessed by a sect who do not believe in the tenets of Mohammed, but live on the summit of high mountains, and pay obedience to the commands of the Old Man in the country of the Assassins. Four congregations of Jews dwell among them, and combine with them in their wars. They do not acknowledge the authority of the kings of Persia, but live on their mountains, whence they occasionally descend to make booty and to take spoil, with which they retire to their mountain fortresses, beyond the reach of their assailants. Some of the Jews who live in this country are excellent scholars, and all acknowledge the authority of the prince of the captivity, who resides at Bagdad in Babylonia.