Five days from hence is Amaria, which contains five-and-twenty thousand Jews. This congregation forms part of those who live in the mountains of Chaphton, and which amount to more than a hundred, extending to the frontiers of Media. These Jews are descendants of those who were originally led into captivity by king Shalmaneser; they speak the Syriac language, and among them are many excellent Talmudic scholars; they are neighbours to those of the city of Amaria, which is situated within one day's journey of the empire of Persia, to the king of which they are tributary. This tribute is collected by a deputy, and amounts here, as well as in all Mohammedan countries, to one amiri of gold, equal to one golden maravedi and one-third, for each male inhabitant of the age of fifteen and upwards.
Ten years ago[241] there rose a man of the name of David El-Roy, of the city of Amaria, who had studied under the prince of the captivity, Chisdai, and under Eli, the president of the college of Geon Jacob in the city of Bagdad, and who became an excellent scholar, being well versed in the Mosaic law, in the decisions of the rabbins, and in the Talmud; understanding also the profane sciences, the language and the writings of the Mohammedans, and the scriptures of the magicians and enchanters. He made up his mind to rise in rebellion against the king of Persia, to unite and collect the Jews who live in the mountains of Chaphton, and with them to engage in war with all Gentiles, making the conquest of Jerusalem his final object. He gave signs to the Jews by false miracles, and assured them, "the Lord has sent me to conquer Jerusalem, and to deliver you from the yoke of the Gentiles." Some of the Jews did believe in him, and called him Messiah. When the king of Persia became acquainted with these circumstances, he sent and summoned David into his presence. The latter went without fear, and when brought before the court he was asked, "Art thou the king of the Jews?" to which he made answer and said, "I am." Upon this the king immediately commanded that he should be secured and put into the prison where the captives are kept who are imprisoned for life, situated in the city of Dabaristan, on the banks of the Kizil Ozein, which is a broad river. After a lapse of three days, when the king sat in council to take the advice of his nobles and officers respecting the Jews who had rebelled against his authority, David appeared among them, having liberated himself from prison without human aid. When the king beheld him he inquired, "Who has brought thee hither, or who has set thee at liberty?" To which David made answer, "My own wisdom and subtility; for verily I fear neither thee nor thy servants." The king immediately commanded that he should be seized, but his servants answered and said, "We see him not, and are aware of his presence only by hearing the sound of his voice." The king was very much astonished at David's exceeding subtility, who thus addressed him: "I now go my own way;" and he went out, followed by the king and all his nobles and servants to the banks of the river, where he took his shawl, spread it upon the water, and crossed it thereupon. At that moment he became visible, and all the servants of the king saw him cross the river on his shawl. He was pursued by them in boats, but without success, and they all confessed that no magician upon earth could equal him. He that very day travelled to Amaria, a distance of ten days' journey, by the help of the Shem Hamphorash[242], and related to the astonished Jews all that had happened to him. The king of Persia afterwards sent to the Emir-el-Mumenin, the khalif of Bagdad, principal of the Mohammedans, to solicit the influence of the prince of the captivity, and of the presidents of the colleges, in order to check the proceedings of David El-Roy, and threatening to put to death all Jews who inhabited his empire. The congregations of Persia were very severely dealt with about that time, and sent letters to the prince of the captivity and the presidents of the colleges at Bagdad to the following purpose: "Why will you allow us to die, and all the congregations of this empire? Restrain the deeds of this man, and prevent thereby the shedding of innocent blood." The prince of the captivity and the president of the colleges hereupon addressed David in letters which run thus: "Be it known unto thee that the time of our redemption has not yet arrived, and that we have not yet seen the signs by which it is to manifest itself, and that by strength no man shall prevail. We therefore command thee to discontinue the course thou hast adopted, on pain of being excommunicated from all Israel." Copies of these letters were sent to Sakhai, the prince of the Jews in Mosul, and to R. Joseph the astronomer, who is called Borhan-al-Fulkh, and also resides there, with the request to forward them to David El-Roy. The last mentioned prince and the astronomer added letters of their own, in which they advised and exhorted him; but he nevertheless continued in his criminal career. This he carried on until a certain prince of the name of Sin-el-Din, a vassal of the king of Persia, and a Turk by birth, cut it short by sending for the father-in-law of David El-Roy, to whom he offered ten thousand florins if he would secretly kill David El-Roy. This agreement being concluded, he went to David's house while he slept, and killed him on his bed, thus destroying his plans and evil designs. Notwithstanding this, the wrath of the king of Persia still continued against the Jews who lived in the mountains and in his country, who in their turn craved the influence of the prince of the captivity with the king of Persia. Their petitions and humble prayers were supported by a present of one hundred talents of gold, in consideration of which the anger of the king of Persia was subdued, and the land was tranquillized.
From that mountain to Hamadan[243] is a journey of ten days; this was the metropolis of Media, and contains about fifty thousand Jews. In front of one of the synagogues is the sepulchre of Mordecai and Esther. Four days from thence stands Dabaristan[244], on the river Kizil Ozein; it contains about four thousand Jewish inhabitants. The city of Ispahan is distant seven days' journey; it is the metropolis of Persia, and residence of the king, being twelve miles in extent, and containing about fifteen thousand Jews. Sar Shalom, the rabbi of this city and of all other towns of the Persian empire, has been promoted to the dignity by the prince of the captivity.
Four days distant stands Shiraz, or Fars, a large city, containing about ten thousand Jews. It is seven days thence to Giva[245], a large city on the banks of the Oxus, containing about eight thousand Jews. Very extensive commerce is carried on in this place, to which traders of all countries and languages resort; the country about it is very flat. Five days from thence, on the frontiers of the kingdom, stands Samarkand, a city of considerable magnitude, which contains about fifty thousand Jews. The prince rabbi Obadiah is the governor of the community, which includes many wise and learned men. Four days from thence is the province of Tibet, in the forests of which country that beast is found which yields the musk. To the mountains of Khazvin, on the river Kizil Ozein, it is a journey of eight-and-twenty days. Jews of those parts, who live in Persia at present, report that the cities of Nisapour are inhabited by four tribes of Israel, viz., the tribe of Dan, that of Zebulon, and that of Naphthali, being part of the first exiles who were carried into captivity by Shalmaneser, king of Ashur, as reported in Scripture[246]. He banished them to Halah and Habor, the mountains of Gozan, and the mountains of Media. The extent of their country is twenty days' journey, and they possess many towns and cities in the mountains. The river Kizil Ozein forms their boundary on one side, and they are subject to no nation, but are governed by their own prince, who bears the name of rabbi Joseph Amarkhela Halevi[247]. Some of these Jews are excellent scholars; others carry on agriculture; and many of them are engaged in war with the country of Cuth, by way of the desert. They are in alliance with the Caphar Tarac, or infidel Turks[248], who adore the wind and live in the desert. This is a people who eat no bread and drink no wine, but devour the meat raw and quite unprepared; they have no noses, but draw breath through two small holes, and eat all sorts of meat, whether from clean or unclean beasts. They are on very friendly terms with the Jews.
About eighteen years ago this nation invaded Persia with a numerous host, and took the city of Rai, which they smote with the edge of the sword, carrying off the spoil to their deserts. Nothing similar had been seen before in the kingdom of Persia; and when the king of that country was made acquainted with this occurrence, his wrath was kindled, for, said he, "in the time of my predecessors no host like this ever issued from the desert; I will go and will extinguish their name from the earth." He raised the war-cry in the whole empire, collected all his troops, and made inquiry whether he could find any guide that would show him the place where his enemies pitched their tents. A man was met with, who spoke thus to the king: "I will show thee the place of their retreat, for I am one of them." The king promised to enrich him if he would fulfil his promise, and show him the way. Upon inquiry how many provisions would be necessary for this long march through the desert, the spy answered: "take with you bread and water for fifteen days, as you will find no provisions whatever before you reach their country." This advice being acted upon, they travelled fifteen days in the desert, and as they met with nothing that could serve for sustenance, they became extremely short of provisions, and men and beasts began to die. The king sent for the spy, and thus spoke to him: "What is become of thy promise to show us our enemy?" No other reply being made than "I have mistaken my way," the head of the spy was cut off by the king's command. Orders were issued that every one who had any provisions left should share them with his companion; but every thing eatable was consumed, even the beasts, and after travelling thirteen additional days in the desert, they at last reached the mountains of Khazvin, where the Jews dwell. They encamped in the gardens and orchards, and near the springs, which are in the vicinity of the river Kizil Ozein. It being the fruit season, they made free with it and destroyed much, but no living being came forward. They saw, however, cities and many towers on the mountains, and the king commanded two of his servants to go and inquire the name of the nation which inhabited these mountains, and to cross over to them, either in boats or by swimming the river. They at last discovered a large bridge, fortified by towers, and secured by a gate which was locked, and on the other side of the bridge a considerable city. They shouted on their side of the bridge until at last a man came forth to inquire what they wanted or to whom they belonged. They could not, however, make themselves understood, but brought an interpreter who spoke both languages; the questions being repeated, they replied: "We are the servants of the king of Persia, and have come to inquire who you are and whose subjects." The answer was: "We are Jews, we acknowledge no king or prince of the Gentiles, but are subjects of a Jewish prince." Upon inquiries after the Ghuzi, the Caphar Tarac or infidel Turks, the Jews made answer: "Verily they are our allies, and whoever seeks to harm them we consider our own enemy." The two men returned and reported this to the king of Persia, who became much afraid, and particularly so when, after a lapse of two days, the Jews sent a herald to offer him battle. The king said, "I am not come to make war against you, but against the Caphar Tarac, or infidel Turks, who are my enemies; and if you attack me I will certainly take my vengeance, and will destroy all the Jews in my own kingdom, for I am well aware of your superiority over me in my present position; but I entreat you to act kindly and not to harass me, but allow me to fight with the Caphar Tarac, my enemy, and also to sell me as much provision as I want for the maintenance of my host." The Jews took counsel among themselves, and determined to comply with the request of the king of Persia for the sake of his Jewish subjects. The king and all his host were consequently admitted into the country of the Jews, and during his stay of fifteen days he was treated with most honourable distinction and respect. The Jews, however, meanwhile sent information to their allies, the Caphar Tarac, and made them acquainted with the above-mentioned circumstances; these took possession of all the mountain passes, and assembled a considerable host, consisting of all the inhabitants of that desert and when the king of Persia went forth to give them battle, the Caphar Tarac conquered, killing and slaying so many of the Persians, that the king escaped to his country with only very few followers. One of the horsemen of the retinue of the king enticed a Jew of that country, named R. Moses, to go along with him; he carried this man with him into Persia, and there made him a slave. Upon a certain day, when the king was the spectator of sports carried on for his amusement, and consisting principally of the exercise of handling the bow, among all competitors none excelled this R. Moses. The king thereupon inquired after this man by means of an interpreter, and was told what had happened to him, and how he had been forcibly carried away from his country by the horseman; upon learning which the king not only immediately granted him his liberty, but gave him a dress of honour, composed of silk and fine linen, and many other presents. A proposal was also made to R. Moses, that if he would renounce his religion for that of the Persians, he should be treated with the utmost kindness, should gain considerable riches, and be made the king's steward; but he refused, and said, "I cannot make up my mind to any such step." The king, however, placed him in the house of the rabbi Sar Shalom, of the Ispahan congregation, who in the course of time became his father-in-law. This very R. Moses related all these things unto me.
From thence I returned to the country of Khuzistan, which lies on the Tigris. This river runs downward and falls into the Indian Sea (Persian Gulf), in the vicinity of an island called Kish. The extent of this island is six miles, and the inhabitants do not carry on any agriculture, for they have no rivers, nor more than one spring in the whole island, and are consequently obliged to drink rain water. It is, however, a considerable market, being the spot to which the Indian merchants and those of the islands bring their commodities. While the traders of Mesopotamia, Yemen, and Persia import all silk and purple cloths, flax, cotton, hemp, mash[249], wheat, barley, millet, rye, and all other sorts of comestibles and pulse, which articles form objects of exchange, those from India import great quantities of spices, and the inhabitants of the island live by what they gain in their capacity of brokers to both parties. The island contains about five hundred Jews. It is ten days passage by sea to El-Katif, a city with about five thousand Israelites. In this vicinity the pearls are found: about the twenty-fourth of the month of Nisan[250] large drops of rain are observed upon the surface of the water, which are swallowed by the reptiles, which thereupon close their shells and fall to the bottom of the sea; about the middle of the month of Thishri[251] people dive with the assistance of ropes, collect these reptiles from the bottom, and bring them up, after which they are opened and the pearls taken out.
Seven days from thence is Chulam[252], on the confines of the country of the sun-worshippers, who are descendants of Kush[253], are addicted to astrology, and are all black. This nation is very trustworthy in matters of trade; and whenever foreign merchants enter their port, three secretaries of the king immediately repair on board their vessels, write down their names, and report them to him. The king thereupon grants them security for their property, which they may even leave in the open fields without any guard. One of the king's officers sits in the market, and receives goods that may have been found any where, and which he returns to those applicants who can minutely describe them. This custom is observed in the whole empire of the king. From Easter to new year[254], during the whole of the summer, the heat is extreme. From the third hour of the day[255] people shut themselves up in their houses until the evening, at which time every body goes out. The streets and markets are lighted up, and the inhabitants employ all the night upon their business, which they are prevented from doing in the daytime by the excessive heat.
Pepper grows in this country; the trees which bear this fruit are planted in the fields, which surround the towns, and every one knows his plantation. The trees are small, and the pepper is originally white, but when they collect it they put it into basons and pour hot water upon it; it is then exposed to the heat of the sun, and dried, in order to make it hard and more substantial, in the course of which process it becomes of a black colour. Cinnamon, ginger, and many other kinds of spices also grow in this country. The inhabitants do not bury their dead, but embalm them with certain spices, put them upon stools, and cover them with cloths, every family keeping apart. The flesh dries upon the bones; and as these corpses resemble living beings, every body recognises his parents and all the members of his family for many years to come. These people worship the sun[256]. About half a mile from every town they have large places of worship, and every morning they run towards the rising sun; every place of worship contains a representation of that luminary, so constructed by enchantment that upon the rising of the sun it turns round with a great noise, at which moment both men and women take up their censors and burn incense in honour of this their deity. "This their way is their folly."[257] All the cities and countries inhabited by these people contain only about one hundred Jews, who are of black colour, as well as the other inhabitants. The Jews are good men, observers of the law, and possess the Pentateuch, the prophets, and some little knowledge of the Talmud and its decisions.
The island of Khandy[258] is distant twenty-two days' journey. The inhabitants are fire worshippers called Druzes, and twenty-three thousand Jews live among them. These Druzes have priests everywhere in the houses consecrated to their idols, and these priests are expert necromancers, the like of whom are to be met with nowhere. In front of the altar of their house of prayer is a deep ditch, in which a large fire is continually kept burning; this they call Elahuta, Deity. They pass their children through it, and into this ditch they also throw their dead. Some of the great of this country take a vow to burn themselves alive; and if any such devotee declares to his children and kindred his intention to do so, they all applaud him and say, "Happy shalt thou be, and it shall be well with thee." When the appointed day arrives, they prepare a sumptuous feast, place the devotee upon his horse, if he be rich, or lead him on foot, if he be poor, to the brink of the ditch. He then throws himself into the fire, and all his kindred manifest their joy by the playing of instruments until he is entirely consumed. Within three days of this ceremony two of the principal priests repair to his house, and thus address his children: "Prepare the house, for to-day you will be visited by your father, who will manifest his wishes unto you." Witnesses are selected among the inhabitants of the town, and lo! the devil appears in the image of the dead. The wife and children inquire after his state in the other world, and he answers: "I have met my companions, but they will not admit me into their company, before I have discharged my debts to my friends and neighbours;" he then makes a will, divides his goods among his children, and commands them to discharge all debts he owes and to receive what people owe him; this will is written down by the witnesses ...[259] to go his way, and he is not seen any more. In consequence of this falsehood and deceit, which the priests pass off by magic, they retain a strong hold upon the people, and make them believe that their equal is not to be met with upon earth.
From hence the passage to China[260] is effected in forty days. This country lies eastward, and some say that the star Orion predominates in the sea which bounds it, and which is called the Sea of Nikpha. Sometimes this sea is so stormy that no mariner can conduct his vessel; and whenever a storm throws a ship into this sea, it is impossible to govern it; the crew and the passengers consume their provisions, and then die miserably. Many vessels have been lost in this way; but people have learned how to save themselves from this fate by the following contrivance: they take bullocks' hides along with them, and whenever this storm arises and throws them into the Sea of Nikpha, they sow themselves up in the hides, taking care to have a knife in their hand, and being secured against the sea-water, they throw themselves into the ocean; here they are soon perceived by a large eagle called a griffin, which takes them for cattle, darts down, seizes them in his gripe, and carries them upon dry land, where he deposits his burden on a hill or in a dale, there to consume his prey. The man, however, now makes use of his knife to kill the bird, creeps forth from the hide, and tries to reach an inhabited country. Many people have been saved by this stratagem.