 The Travels of Ibn Battuta, translated by Samuel A., this is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, go to LibriVox.org. The Travels of Ibn Battuta, Chapter 1, Tangiers, Tillamson, Miljana, Algiers, Pijana, Kosentina, Puna, Tunis, Susa, Sajakas, Kabas, Tripoli, Mezlata. In the name of the compassionate and merciful God, praise be ascribed to God, the Lord of the Worlds, and the blessing of God be upon our Lord Muhammad and upon all his posterity and companions. But to proceed, the poor and the needy of the forgiveness of his Bountiful Lord, Muhammad ibn Fatah ala al-Baluni states that the following is what he extracted from the epitome of the Qatib Muhammad ibn Jazi al-Kelbi, upon whom be the mercy of God. From the Travels of the Theologian, Abu Abd ala Muhammad ibn Abd ala al-Lawati of Tangiers, known by the surname of Ibn Battuta, and that he did not extract anything except what he believed was strange and unknown, or known by report, but not to be believed on account of its rarity, and the frequent carelessness of historians in delivering down what has been reported, but what he himself considered as true, in consequence of the fidelity of the Traveller, and because he had written down what he believed to be credible from histories of various nations and countries, and because that which has been reported by faithful witnesses generally receives credit and excites inquiry. Some of his statements, indeed, are opposed to the statements of others, as for instance, his account of what he saw in the aromatic roots of Hindustan, which differ from those given by the physicians, and yet, his accounts are probably the true ones. The Sheikh ibn Battuta, the author of these travels, left his native city Tangiers for the purpose of performing the pilgrimage in the 725th year of the Hajira, AD 1324-1325. I shall mention here only the names of some of the districts through which he passed, although this may contribute but little towards impressing the reader with the greatness of his courage, his religious confidence, or his indefatigable perseverance in overcoming the difficulties of passing deserts and of crossing mountains. The first city, therefore, at which he arrived was Tillam San, and the next Miljana, and the next Algiers, and the next Bijana, and the next Cosintina, and the next Buna, and the next Tunis, and the next Sawasa, and the next Zafakus. Ibn Jazil Kelbi states, that on this place the following verses were written by Ibn Habib El Tanuki. May showers enrich thy happy soil, fair land, where faines and towers arise. On thee let sainted pilgrims pour the richest blessings of the skies. The wave that round thy bosom plays, conscious of its endearing retreat. When rude tempest rocks thy domes, in size resigns its happy seat. Yet urged another glance to steal, of thy loved form so good, so fair, flies to avoid the painful view of rival lovers basking thence. And on the other hand, Abu Abd al-Muhammad ibn Abi Tamin has said, See the swelling angry tide, rage and beat against her side, but only ask a moment's stay. It hisses, foams, and rolls away. The next city was that of Qabbas. The next, Tripoli. Ibn Battuta has stated, that he passed on to Meslada and Mesurata, and the Khazra Surat, or the palaces of Surat. We then passed, says he, the low grounds, which may also mean the forest, and proceeded to the palace of Barsees the devotee, to the Qabat el-Islam, and to the city of Alexandria, where we saw one of the most learned men, the judge Fakir Odin el-Riki, whose grandfather is said to have been an inhabitant of Rika. This man was exceedingly assiduous in acquiring learning. He traveled to Hajaz, and thence to Alexandria, where he arrived in the evening of the day. He was rather poor, and he would not enter the city until he had witnessed some favorable omen. He sat accordingly near the gate, until all the persons had gone in, and it was nearly time for closing the gate. The keeper of the gate was irritated at his delay, and said to him, ironically, enter Mr. Judge. He replied, yes, Judge, if that be God's will. After this, he entered one of the colleges, and attended to reading, following the example of others who had attended to eminence, until his name and reputation for modesty and religion reached the ears of the king of Egypt. About this time, the judge of Alexandria died. The number of learned men in Alexandria, who expected this appointment was large, but of these, the sheik was the only one who entertained no expectations of it. The sultan, however, sent it to him, and he was admitted to the office, which he filled with great integrity and moderation, and hence obtained great fame. Chapter 2 Alexandria, Taruzha, Tamanhur, Fawa, Farraskur, Ashman al-Roman, Salmanud, Cairo. One of the great saints in Alexandria at this time was the learned and pious imam, Borhan Odin al-Araj, a man who had the power of working miracles. On one day went to him, when he said, I perceive that you are fond of traveling into various countries. I said yes, although I had at that time no intention of traveling into very distant parts. He replied, you must visit my brother Fareed Odin in India, and my brother Roku Odin Ibn Zakariya in India, and also my brother Borhan Odin in China. And when you see them, present my compliments to them. I was astonished with what he said, and determined myself to visit these countries. Nor did I give up my purpose till I met all three mentioned by him, and presented his compliments to them. Another singular man was Sheikh Yakut, the Abyssinian, disciple of the Sheikh Abu Abbas al-Mursi. This Abu Abbas was the disciple of the servant of God, Abu al-Hassan al-Shadali, the author of the Hizb al-Barr, famous for his piety and miracles. I was told by the Sheikh Yakut from his preceptor Abu al-Abbas al-Mursi, that the Sheikh Abu al-Hassan al-Shadali performed the pilgrimage annually, making his way through Upper Egypt and passing over to Mecca in the month of Rajab, and so remaining there till the conclusion of the pilgrimage, that he visited the holy tomb and returned by the great passage to a city. On one of these occasions, and which happened to be the last, he said to his servant, Get together an axe, a casket, and some spice, and whatever is necessary for the interment of a dead body. The servant replied, And why, sir, should I do this? He rejoined, You shall see home itara. Now, home itara is situated in Upper Egypt. It is a stage of the great desert of Idhab, in which there is a well of very pernicious and poisonous water. When he had got to home itara, the Sheikh bade himself and had performed two of the prostrations of his prayers when he died. He was then buried there. Ibn Battuta states that he visited the tomb and saw upon it an inscription tracing his pedigree up to Hussain the son of Ali. I heard continues the traveler, in Alexandria, by the Sheikh al-Sali al-Abd al-Munfiq, of the character of Abu al-Abd al-Mursidi, and that he was one of the great interpreting saints, secluded in minyats of Ibn Murshid, and that he had there a cell, but was without either servant or companion. Here he was visited daily by emirs, viziers, and crowds of other people, whose principal object it was to eat with him. He accordingly gave them food, such as they severally wished to have, of victuals, fruits, or sweetmeats, a circumstance which has seldom taken place in any days but his. To him also do the learned come for patents of office, or dismissal. These were his constant and well-known practices. The Sultan of Egypt too, el-Malik el-Nazir, often visited him in his cell. I then left Alexandria, says the traveler, with the intention of visiting the Sheikh, made God bless him, and got to the village of Teruja, then to the city of Damanhor, the metropolis of the delta, then Safawa, not far from which is the cell of Sheikh Abu al-Abd al-Murshidi. I went to it and entered when the Sheikh arose and embraced me. He then brought out victuals and ate with me. After this I slept upon the roof of his cell, and saw in a dream the same night, myself placed on the wings of a great bird, which fled away with me towards the temple at Mecca. He then verged towards Yemen, then towards the east. He then took his course to the south. After this he went far away into the east and alighted with me safely in the regions of darkness, or the arctic regions, where he left me. I was astonished at this vision, and said to myself, no doubt the Sheikh will interpret it for me. For he said to do things of this sort, when the morning had arrived and I was about to perform my devotions, the Sheikh made me officiate. After this his usual visitors, consisting of emirs, viziers, and others, made their calls upon him, and took their leave after each had received a small cake from him. When the prayer at noon was over he called me. I then told him my dream, and he interpreted it for me. He said, you will perform the pilgrimage, and visit the tomb of the Prophet. You will then transverse the countries of Yemen, Iraq, Turkey, and India, and will remain in these some time. In India you will meet my brother Dilshad, who will save you from a calamity in which you will happen to fall. He then provided me with some dried cakes and some deer hems, and I bade him farewell. Ever since I left him I experienced nothing but good fortune in my travels, but never met with a person like him, except my lord Al Wali Muhammad Al Mawala in India. I next came to the city of Narayit, and then Al Mahala Al Kobra, or the Great Station. From this I went to Al Barlas, then to Damietta, from which is the cell of Sheikh Jamal Oden El-Sawi, the leader of a sect called the Correnders. These are they who shave their chins and their eyebrows. It is said that the reason which induced the Sheikh to shave off his beard and his eyebrows was the following. He was a well-made and handsome man, and one of the women of Sawa consequently fell in love with him. After this she was constantly sending to the Sheikh, presenting herself to him in the street, and otherwise soliciting his society. This he completely resisted. When she was tired of this, she suborned an old woman to stop him on his way to the mosque with a sealed letter in her hand. When the Sheikh passed by her, she said, Good sir, can you read? Yes, he replied. She said, This letter has been sent to me by my son. I wish you would read it for me. He answered, I will. But when she had opened the letter, she said, Good sir, my son has a wife who is in yonder house. Could I beg the favor of your reading the letter at the door so that she may hear? To this he also assented. But when he had got through the first door, the old woman closed it, and out came the woman with her slaves, and hung about him. They then took him into an inner apartment. The mistress began to take liberties with him. When the Sheikh saw that there was no escaping, he said, I will do what you like. Show me a sleeping room. This she did. He then took in with him some water and a razor, which he had, and shaved off his beard and both his eyebrows. He then presented himself to the woman who, detesting both his person and his deed, ordered him to be driven out of the house. Thus, by divine providence was his chest that he preserved. This appearance he retained ever after, and everyone who embraced his opinions also submitted to the shaving off of his beard and both of his eyebrows. It is also said of the Sheikh Jamal Odin that after he had gone through Damietta, he consistently attended the burial grounds of that place. There was at that time, in Damietta, a judge known by the name of Ibn Maoma'id, who, attending one day at the funerals of one of the nobles, saw the Sheikh in the burial ground, and said to him, You are a beastly old fellow. He replied, And you are a foolish judge who can pass with your beast amongst the tombs, and know at the same time that the respect due to a dead man is just as great as that due to a living one. The judge replied, Worse than this is the shaving off of your beard. The Sheikh said, Mark me, and then he rubbed a little alcohol on his eyebrows and lifted up his head, presenting a great black beard, which very much astonished the judge and those with him, so that the judge descended from his mule. The Sheikh applied the alcohol the second time, and lifting up his head exhibited a beautiful white beard. He then applied the alcohol a third time, and when he lifted up his head, his face was as beardless as before. The judge then kissed his hand and became his disciple, and building a handsome cell for him became his companion for the rest of his life. After a while the Sheikh died and was buried in his cell, and when the judge died he was buried, as it had been expressed in his will, in the doorway of the cell, so that everyone who should visit the tomb of the Sheikh would have to pass over his grave. I then proceeded from this place to the city of Feriskor, then to Ashmoon O'Roman, and then to the city of Salmanud, then to Cairo, the principal city of its district. The Nile, which runs through this country, excels all of the rivers and the sweetness of its taste, the extent of its progress, and the greatness of the benefits it confers. It is one of the five great rivers of the world, which are itself, the Euphrates, the Tigris, the Shuhun, and the Jaihan, or the Gihan. Five other rivers too may be compared with them, namely the river of Sindhya, which is called the Panjab, or Five Waters, the river of India, which is called the Gung, or the Ganges, to which the Indians perform their pilgrimage, and into which they throw the ashes of their dead when burnt. They say it descends from paradise. Also the river Jun, or Jamna, the river Afil, or Volga, and the desert of Kifchok, and the river of Sarv and Tartary, upon the bank of which is the city of Khan Balik, and which flows from that place to Al-Khansa, and thence to the city of Zaitun in China, of which we shall give accounts in their proper places. The course of the Nile, moreover, is in a direction from the south to the north, contrary to that of all other rivers. When I entered Egypt, the reigning prince was El-Malik El-Nasser Muhammad Ibn El-Malik El-Mansir Qalawan. The learned men then in Egypt were Shams-Odin Isfahani, the first man in the world in metaphysics, Rokan-Odin Ibn El-Khariya, one of the first leaders in the same science, and the Sheikh Atheer-Odin Abu Hainan of Granada, the greatest grammarian. End of chapter 1 and 2. The Travels of Ibn Battuta, translated by Samuel Ali. This is a LibriVox recording. All LibriVox recordings are on the public domain. For more information or to volunteer, go to LibriVox.org. The Travels of Ibn Battuta, Chapter 3. The Traveler continues. I then left Cairo with the intention of going on pilgrimage by way of Upper Egypt, and then came to Der El-Tin, or the monastery of Klay. From this place I went to Baush, then to Dilas, then to Biba, then to Banasa, then to the Minyet of Ibn Kaseeb, which was formally attached to the government of Cairo. It is said that one of the caliphs of the house of Abbas was displeased with the people of Egypt, and took it into his head to place over them one of the meanest of his slaves by way of punishment, and that he might afford an example to the others. At this time Kaseeb was the lowest slave in the place, and his business was to get the bads warmed. He was accordingly appointed to the government with the hopes that he would sufficiently punish them by his tyranny, as it is usual with those who have not been brought up for such a station. But when Kaseeb was established in Egypt, his conduct was exemplary in the extreme, and for this his fame was spread far and wide. The consequence was that he was visited by the relations of the caliph and other persons attached to the court, and these he loaded with presence. On one of these occasions the caliph missed some of his relations, and upon inquiry found that one of them had absented himself. After a time this man presented himself to the caliph, who interrogated him as to his absence. The man replied that he had been paying a visit to Kaseeb in Egypt. He then told him of the gifts he had received, which were indeed of great value. This enraged the caliph, so that he ordered the eyes of Kaseeb to be put out, that he should be expelled from Egypt and cast out into one of the streets of Baghdad. When the order for his apprehension arrived, it was served to him by an artifice, at some distance from his palace. He had with him, however, a large ruby which he had hidden by sewing it up in his shirt during the night. His eyes were then put out, and he was thrown out in a street of Baghdad. Upon this occasion a poet happened to pass by, who said, O Kaseeb, it was my intention to visit thee in Egypt in order to recite thy praises, but thy coming hither is more suitable to me. Will you then allow me to recite my poem? How, said Kaseeb, shall I hear it? You know what circumstances I am in. The poet replied, My only wish is that you hear it, but as to reward may God reward you as you have others. Kaseeb then said, Go on with your verse. The poet proceeded. Thy bounties like the swelling nile made the plains of Egypt smile. When he had got to the end of the poem, Kaseeb said, Open the seam. He did so, and Kaseeb then said, Take this ruby. The poet refused, but being adjourned to do so he complied. He then went to the street of the jewelers and offered it for sale. He was told that such a stone could belong to none other but the caliph. The account of it was accordingly carried to him who ordered the poet to be brought into his presence. When he came there he was interrogated on the subject and his answer developed the whole matter. The caliph was then sorry for what he had done to Kaseeb in order that he should be brought before him. When he came the caliph gave him some splendid presence and ordered that he should be given whatever he might wish. Kaseeb requested to have this mignette given to him which was done, and he resided there until the time of his death. After this his descendants held it until the family became extinct. I then proceeded to the city of Manawih, then to Manfalut, then to Essayut, then to Ekmim, then to Hawa. Hero visited the sheikh Sayyud Abu Muhammad Obaid Allah El-Hassani, who is one of the great saints. When he asked me what my object was, I told him that it was my wish to perform the pilgrimage by way of Jada. He replied, you will not succeed in this upon this occasion, you would better return, therefore, for the first pilgrimage you will perform will be the plain of Syria. When I left him I made no effort to follow his advice but proceeded on my way until I arrived at Idhab, and I found that I could not go on. I then returned to Cairo and after that to Syria or Damascus, and the way I took in my first pilgrimage was just as the Sharif had told me by the plain of Syria. From Hawa, therefore, I proceeded to Qana, then to Khaus, then to the city of Al-Aqsa, then to Armanat, then to Ezna, then to Edfu, then to Ajarna El-Fil, then to the village of Al-Atwani in the company of a tribe of Arabs known by the name of Dugaim. Our course was through a desert in which there were no buildings for a distance of 15 days. One of the stages at which we halted was Homaychara, the place in which the grave of El-Wali-Abul-Hasan El-Shadheli is situated. After this we came to the city of Idhab, the inhabitants of which are the Beja who are blacks. Among these people the daughter never succeeds to property. At this time two-thirds of the revenue of Idhab went to the king of the Beja whose name was El-Hadrabi. The remaining third went to the king of Egypt. The cause of Arnaut proceeding thence to Jutta was a war that had broken out in these parts between the Beja and the Barnau. I accordingly returned with the Arabs to cause in Upper Egypt and descended by the Nile to Cairo where I lodged one night and then set out for Syria. This happened in the month Shaban in the year 26. Anu-Hijra'i 726 or Anu-Dhamini 1326 Chapter 4 Bulbis El-Salihiya El-Sawada El-Warid Kataya Matilab El-Alarish El-Karuba Rafaj Gaza El-Kalil After this I arrived at Bulbis then at El-Salihiya. From this place I entered the sands or desert in which are the stages El-Sawada, El-Warid, Kataya, Matilab, El-Alarish, El-Karuba, and Rafaj. At each of these there is an inn which they call El-Khan. Here the travelers put up with their beasts. Here are also watering camels as well as shops so that the traveler may purchase whatever he may either want for himself or his beast. I next arrived at Gaza and from there proceeded to the city of El-Kalil Ibrahim, Abraham the friend. In the mosque of this place is the holy cave, and in this are the tombs of Abraham, Isaac, and Jacob with those of their wives. This cave I visited. As to the truth of these being the graves of those persons, the following is an extract made by me from the work of Ali ibn Jafar Al-Razi, entitled El-Musfir Likulab on the true position of the graves of Abraham, Isaac, and Jacob, and which rests on a tradition from Abu Hurairah who has said it was related by the prophet that when he was on his night journey to Jerusalem, Gabriel took him by the grave of Abraham and said descend and perform two prostrations for here's the tomb of Abraham thy father. He then took him by Bethlehem and said perform two prostrations for here was born thy brother Jesus. He then went on with him to El-Sakhrat and so on as recorded in the tradition. In the city of El-Kalil was the aged saint in Imam Borhan-Odin El-Jabari. Him I asked respecting the truth of the grave of Abraham being there. He answered, every learned man I have met with has considered this as fact that these three graves are the grave of Abraham, Isaac, and Jacob, and that the three graves opposite to them are those of their wives. Nor does anyone continued he think of the contradicting accounts so generally received from the ancients but the heretics. Chapter five. Jerusalem, Ascalon, El-Ramla, Naples, Bawad, El-Gar, El-Kosair, Akka, Tyre, Sidon, Tiberias, Beirut, Tripoli, Emessa, Hama, Marat El-Numan, Sarmine, Aleppo, Tissen, Antioch, Sayun, Jabala, Laudicea, Mount Lobanes, Balbek, Damascus. I then passed on to Jerusalem and on the road visited the tomb of Jonas and Bethlehem, the birthplace of Jesus. But as to the mosque of Jerusalem it is said that there is no greater upon the face of the earth. And in sacredness and privileges conferred this place is the third. From Jerusalem I paid to visit to Ascalon which was in ruins. In this place was the Meshed, famous for being the head of Hossain before it was removed to Egypt. Without Ascalon is the valley of the bees, said to be that mentioned in the Quran. I next proceeded to El-Ramla, then to Naples, then to Eglon. From this place I set out for the maritime parts of Syria passing by the root of Bawad between two mountains and called El-Gar. Here was the tomb of the guardian saint of this people, Abu Obedat Amir ibn El-Jara, which I visited. And then passed by a village called El-Kosayir, in which was the tomb of Mohad ibn Jabali, which I also visited. From this place I proceeded to Akka. In this is the tomb of Saleh the prophet, which I visited. After this I arrived at the city of Tyre, which is a place wonderfully strong, being surrounded on three sides by the sea. Its harbor is one of those which has been much celebrated. I next visited Sedan, and from this place went to the parts of Tiberias, which it was my wish to see. The whole was, however, in ruins, but the magnitude of it was sufficient to show that it had been a large place. The place is wonderfully hot, as are also its waters. The lake is well known. Its length is six parasangs, its width, three. In this town is a mosque, known by the Mosque of the Prophet. And in this is the tomb of Shoab or Jethro, which I visited. I also visited the well of Joseph, which is famous in these parts. I next arrived at Beirut, which is on the seashore, and then set out to visit the tomb of Abu Yaqab Yosef, who is supposed to have been one of the kings of the west. It is situated in a place called Kharknu, and upon it is a cell endowed by the Sultan Salah Odin Ibn Ayyub. It is said that this Abu Yaqab lived by weaving mats. It is also said that he was hired to keep some orchards in Damascus for the Sultan Nur Odin the martyr, the Perceptor of Salah Odin. After he had been some time in this situation, Nur Odin happened to come into the orchard, and ask of the keeper for a pomegranate. He brought several one after another, each of which, however, had the appearance of being sour. It was said to him, Have you been all this while in the orchard, and do not yet know a sweet pomegranate from a sour one? He replied, I was hired to keep the orchard, not to eat the pomegranates. By this the Sultan knew who he was, and sent for him accordingly, for he had had a dream in which he thought he had met Abu Yaqab, and derived some advantage from him. When he was come, he believed he knew his countenance too, and said, Are you not Abu Yaqab? He replied, I am. The Sultan then rose and embraced him, and made him sit by his side. After this, Abu Yaqab took the Sultan into his house, and entertained him out of his honest earnings, and with him the Sultan remained some days. After this, Abu Yaqab escaped, and could nowhere be found. The weather was, at this time, exceedingly cold, and Abu Yaqab had betaken himself to a village, where he was honorably entertained by one of the villagers, this man had a daughter, whom he wished to dispose of in marriage, and on this account represented to Abu Yaqab the difficulty he experienced in affording him support. Upon this he was ordered to bring together all of the copper furniture he had provided for her dour, and, moreover, to borrow as much money as he could from his neighbors. The villager accordingly got together a considerable quantity of this metal. Abu Yaqab then dug a pit and put the hole into it. Upon this he made a fire which fused the metal. He then took out some elixir which he had had with him, and put it on the metal, and the hole became pure gold. When the next morning had arrived, Abu Yaqab wrote a letter to his host for Nurodin the martyr, telling him to take out of this gold as much as he would need to make a handsome portion for the young woman, also to give as much as would be sufficient to her father, and to expend the remainder in pious uses. He then made his escape by night. With this gold Nurodin built the infirmary which is at Damascus. I next arrived at Terrabalus, or Tripoli, in Syria, which is a large city, and may be compared with Damascus. From this place I went to the fortress of the Kurds, then to Amessa, and visited the tomb of Khalid ibn El-Walid, which is in its environs. I next arrived at the city of Hamah. The epitomator, ibn Jazil Kelbi, says that the following verses were composed on this place by Abu al-Hassan ibn Said of Granada. May heaven from the sea to fair Hamah divide, the breath thought or glance which makes her repine. Reket's vengeance on him, who would part from her side, for the smiles of the fair or the juice of the vine. But when through her streets rolls triumphant along, rebellions fowl tide in all current so fair, then who shall refrain from the glass in the song, when banquet is spread and so plentiful there? Yet when the full goblet goes round, let me view, her breasts flow with sweets for her children within, mark the tear of the mother and then say, oh, how true, how vile, yet how lovely is the city of sin. The following too has been composed on the same place. Heroes of Hamah's happier days, yours my theme, my tribute praise. Of you the recollection's sweet, hang on my heart and still we meet, and should the forgetfulness despoil, the flower it reared with so much pain, a sinner's tear shall drench the soil, and then twill sweetly bloom again. The assi, sinner or rebel, is a river of Hamah. I next went to the city of Marat El-Numan, the place from which the patronomic of Abu El-Allah El-Mari is derived. It was named Marat El-Numan because El-Numan Ibn Bashir, the Ansar and companion of the Prophet, lost a son there when he held the government of Amessa. Before this time it was called Dot El-Kusir, or in dude with palaces. It is also said that it is so called from a mountain named Numan which overhangs it. Without this place is the tomb of Omar Ibn Abdel Aziz, the commander of the faithful. After this I arrived at Sarmine, and then at Halayb or Aleppo. Its citadel is large and strong, and within it is a mached, in which Abraham is said to have performed his devotions. On this place, El-Khalidi, the poet of Saif El-Dalat Ibn Hamdan, has said, Land of my heart, extended wide, rich in beauty, great in pride, Around whose head to brave the storm, The rolling clouds a chaplet form. Here tis the imperial fires glow, Anticipate the gloom below. About thy breast in harmless blaze, The lightning too forever plays. And like the unveiling beauty's glance, Spreads round its charms to astonish and entrance. The following lines are by Jamal Odin Ali Ibn Abu Mansub. Thy milky towers in proud array, Stop in its course the galaxy. When see the child at thy side, Rise and sip the ambrosial tide. See to thy flocks the glory share, And crop the gems that glitter there. I then left Aleppo for Tizine, and soon after came to Antioch, Before which is the river El-Asi. In this place is the tomb of Habib El-Nazer, which I visited. After this, I arrived at the fortress of Bulgras. Next, at that of El-Kosayir, Then at that of El-Shaghar. I next came to the city of Sayun, Then to the fortress of El-Kadmus, Then to that of El-Alikat, Next to that of El-Manikat, Next to that of Mazyaf, Then to that of El-Kaf. These fortresses all belong to the people called the Ismailah. They are also called the Fidawiyah. No person can go amongst them except one of their own body. These people act as arrows for El-Malik El-Nazir. And by their means he comes at such of his enemies as are far removed from him, as in Iraq and other places. They have their various offices, and when the Sultan wishes to dispatch one of them to waylay any enemy, he bargains with him for the price of his blood. If the man succeeds and comes safely back he gets the reward, but if he fails it is given to his heirs. These men have poison knives, and with these they strike at the persons they are sent to kill. From the fortresses of the Fidawiyah, I went to the city of Jabalah, where I visited the tomb of Sheikh Awali El-Sali Ibrahim Ibn-Adham, who had not succeeded to the kingdom from the fathers, but from the mother's side. The father was originally one of the pious wandering Fakirs. His story of giving up the throne is generally well known. I then proceeded to Laodicea, the king of which is said to seize by violence every ship within his power. I then proceeded to the fortress of El-Marqab, then to the mountain of El-Aqra, then to Mount Leibanes, which is the most fruitful mountain in the world, and on which are various fruits, fountains of water, and leafy shades. Nor is it destitute of those who have retired from the world and devoted themselves to God, numbers of which I saw. From this place I proceeded to Balbek, and thence to Damascus in the month of Ramazan, and in the year 26. It has been said by the epitomator, Ibn Jazi El-Kelbi, that the sharp Odin Ibn-Anin wrote the following lines on this place. Damascus, though the slanderer fill, worlds with thy blame I love thee still. Spot where alone the traveler meets, balmy winds in burly streets. Where tearful streamlets weave their chains, yet joy and freedom bless the plains. Where to the gales with lusty love? Fan into bloom, the fainting grove. The following was written on the same place by the eminent judge Abd El-Rahim El-Basani. Lightning, with thy pouring rain, how doubts thou befriend the plain? Why, ere the morning's dawn arise, spreads terror through the Damascus skies? Is that thy flames may bid her glow, or gild her flowers opening blow? Or that her plains refreshed be seen, filled with fruits and clothed in green? Yes, tis that blessings round may spring, and verter make the valley sing. The mosque of Damascus, termed El-Amawi, is too well known to need descriptions here. Of its learned men, professors and theologians of the sect of Hanbal, Takya-Odin Ibn Tamia may be mentioned as one in great repute for his lectures, if we accept a few of his peculiarities. The people of Damascus, however, think very highly of him. In many instances he has preached things to which the theologians have objected, and hence an information was laid against him to El-Malik El-Nassir, who sent for him to Egypt and there imprisoned him. When in prison he published a commentary on the Qur'an in forty volumes entitled El-Bar El-Muhit. After this he was liberated, but going again to Damascus he returned to his all practices of preaching heterodoxy. I happened one Friday to be present when he was addressing a congregation from the pulpit. And this was one of his assertions. God came down, said he, to the heaven of this world, just as I now go down. And upon this he descended one of the steps of the pulpit. A theologian of the sect of Ibn Malik happened to be present, contradicted this, for which he was beaten by the congregation. The opponent, however, lodged an information with El-Malik El-Nassir, who again cited the sheik and put him in prison, where he continued till his death. He was afterwards buried at Damascus. Without the gate called El-Jabi'at are the tombs of Om Habibah, wife of the Prophet, and of her brother, Moa Weah, of Bilal, the Moazin of the Prophet, and of Awis El-Karani. The grave of the last, however, is said to be in the burying ground between the city and Syria, in which there is no building. It is also said to be in Safin, with that of Ali. It is said by Ibn Jazi El-Kelbi, the epitomator, that the latter is the truer opinion. Ibn Battuta proceeds. Without Damascus on the way of the pilgrimage, it is the mosque of the foot, which is held in great estimation, and in which there is a stone having upon it the print of the foot of Moses. In this mosque they offer up their prayers in times of distress. I myself was present at this mosque in the year 746 or AD 1345. When the people were assembled for the purpose of prayer against the plague, which had ceased on that very day. The number that died daily in Damascus had been 2,000, but the whole daily number, at the time I was present, amounted to 24,000. After prayers, however, the plague entirely ceased. On the north of Damascus is the mountain of Qasayun, in which is the cave where Abraham was born. From this cave he saw the sun, moon, and stars. There is also a village in Iraq called Bours, between El-Hila and Baghdad, which is said to be the birthplace of Abraham. This is the truer notion. On the farther part of the Qasayun is the mount of flight and assistance, the asylum of Jesus. For more information or to volunteer, please visit LibriVox.org, the travels of Ibrin Batuta, by Ibrin Batuta, translated by Samuel Lee, Chapter 6, 7, and 8, Iraq, Persia, and Turkey. When things were ready, the Syrian pilgrims proceeded on their pilgrimage, and I myself with them, with the same intention. This turned out well, for, thank God, I duly performed the pilgrimage, and then proceeded with the pilgrims of Iraq to the tomb of the prophet at Medina. After three days, we descended into the valley of El-Aruz. We then entered the territory of Najd, and proceeded on in it till we came to El-Kadizia, the place in which the remarkable event happened, by which the fire worship of Persia was extinguished, and the interest of Islamism advanced. This was at that time a great city, but it is now only a small village. We next proceeded to the city of Meshed Ali, where the grave of Ali is thought to be. It is a handsome place and well-papered. All the inhabitants, however, are of the Hafizah, or Shia sect. There is no governor here, except a sort of tribute. The inhabitants consist chiefly of rich and brave merchants. About the gardens are plastered walls, adorned with paintings, and within them are carpets, couches, and lamps of gold and silver. Within the city is a large treasury, kept by the Tribune, which arises from the votive offerings brought from different parts. For when anyone happens to be ill, or to suffer under any infirmity, he will make a vow and then receive relief. The garden is also famous for its miracles, and hence it is believed that the grave of Ali is there. Of these miracles, the Night of Revival is one. For on the seventh day of the month, Rejab, cripples come from the different parts of Fars, Rum, Corazon, Iraq, and other places, assembling companies from 20 to 30 in number. They are placed over the grave soon after sunset. People then, some praying, others reciting the Koran, and others prostrating themselves, wait expecting their recovery and rising. When about night they all get up sound and well. This is a matter well known among them. I heard it from credible persons, but was not present at one of these nights. I saw, however, several such afflicted persons who had not yet received, but were looking forward for the advantages of this Night of Revival. I next arrived at Basra and proceeded on with the Badawing Arabs of Qafajah, for there is no travelling in these parts except with them. We next came to Qawarnak, the ancient residence of El Numan ibn-in-Mond Orr, whose progenitors were kings of the tribe, Benima el-Sama, sons of heavenly seed. There are still traces of his palace to be seen. It is situated in a spacious plain and upon a river derived from the Elfrats. We left its place and came next to the city of Wazid. It is surrounded by an extensive tract of country and abounds with gardens and plantations. Its inhabitants are the best of all Iraq. From this place I set out to visit the tomb of El Wali El Arif, my lord Ahmed of Refat, which is situated in a village called Om Obaidah. At the distance of a day from Wazid, at this place I arrived and found that the grandson of the sheikh, upon whom the dignity of sheikh had also devolved, had come thither before me for the same purpose. He was also named Sheikh Ahmed and held the dignity of his grandfather, which he exercised in the cell formerly occupied by him. In the afternoon and after the reading of the Quran, the religious attached to the cell got together a great quantity of wood to which they set fire. They then walked into it, some eating it, others rolling in it, and others trampling upon it, till they had entirely extinguished it. Such is the sect called El Refayah and this is the custom by which they are particularised. Some of them too will take great serpents in their teeth and bite the head off. It happened that when I was in a certain part of India, there came to me a company of the religious of the Hidari sect, having in their hands and about their necks iron chains. Their leader was a black of a filthy color. They requested me to solicit the governor of the place to bring them some wood to which they may set fire and then sing and walk into it. I did so and he brought them 10 bundles. They then set fire to it and commencing their song went into it. Nor did they seize dancing and rolling about in it until they had extinguished it. The leader then asked me for a shirt. I gave him a very fine one which he put on and then proceeded to roll about in the fire and to strike it with his sleeves until he had moved it out. He then brought me the shirt upon which the fire had not made the least impression. At this I very much wondered. After visiting this shake, I proceeded to Basra, a place much abounding with palms. The inhabitants are so friendly to strangers that a traveler has nothing to fear among them. We have here the Mosque of Ali in which prayers are said every Friday. It is then closed to the next. This was formerly in the middle of the town but is situated two miles from its present population. In this is the Koran which Ottman had sent for the use of the inhabitants and in which he was ridden when he was killed. Marks of his blood are still visible in the words. I then went on the board a Sambuk, Turkish Sambuki which is a small boat and proceeded to El Obala which was once a large city but is now only a village. Which with its gardens about it is about 10 miles from Basra. I then sailed from El Obala in an arm of the Persian Gulf and arrived the next morning at Abadan which is a village situated in a south marsh. It was my intention to have gone to Baghdad but a person at Basra advised me to go on to the country of El Lar then to Iraq El Ajam then to Arabian Iraq and I did so. I then proceeded from Abadan by sea and after four days arrived at the city of Magun or Magul of the quantity Faul with the T pronounced heart. This is a small town on the Persian Gulf. I passed from this by land during a journey of three days through a plain inhabited by Kurds and came to the city of Ramin a beautiful place abounding with fruit and rivers. I then proceeded on through a plain in which were villages of the Kurds and in three days arrived at the city of Tostar which is at the extremity of this plain. On the first of the mountains there is a large and beautiful city abounding with fruits and rivers surrounded by a river known by the name of El Azrak the blue. This river is wonderfully clean and is cold in the summer season. Chapter 7 Idaj El Lour Usturkan Fairuzan Tashnia Firuz Shiraz Khalil Yesgaz Majd Odin Founder of the college El Maja Mohammed Kuda Banda Becomes a Sunni Abu Ishaq His Liberality Abu Abd Allah Qafif The first Mohammedan who went from India to Salem Kaserun El Zaidan El Hawaiza Kufa I then traveled for three days over high mountains and found in every stage in these countries a cell with food for the accommodation of travelers. I then came to the city of Idaj which belongs to the Sultan Atabek Afraziyab. With these people the word Atabek means anyone governing a district. The country is called El Lour. It abounds with high mountains and has roads cut in the rocks. The extent in length is 17 days journey in breath 10. Its king sends presents to the king of Iraq and sometimes comes to see him. In every one of these stations in this country there are cells provided for the religious inquires and travelers. And for everyone who arrives there are bread, flesh and sweet meats. I traveled for 10 days in this country over high mountains with 10 other religious. One of whom was a priest. Another a musin, a person who calls the people to prayers and two professed readers of the Quran. The Sultan sent me a present containing money for traveling expenses, both for myself and my companions. Having finished the districts belonging to this king on the 10th day we entered those of Ispahan and arrived at the city of Ush-Turkan after this at Fairuzan, the name of which had been Tashniyah Firuz and then at Ispahan one of the cities of Iraq El Ajam. This is a large and handsome city. I remained in it some days. I didn't set out for Shiraz between which and Ispahan. There are 20 stations with the intention of visiting the Sheikh Majd Odin at that place. In my journey I passed by the towns of Khalil and Yazd Qas, the later of which is small and arrived at Shiraz. It is an extensive and well-built city, though inferior to the mascus in the beauty of its streets, gardens and waters. The inhabitants are people of integrity, religion and virtue, particularly the women. For my own part I had no other object than that of visiting the Sheikh Majd Odin, the Paragon of Saints and Worker of Miracles. I came accordingly to the college called El Majdiyah, which had been founded by him. He was then judge of the city, but on account of his age the duties of the office were discharged by his brother's sons. I waited on him. When he came out he showed me great kindness and embracing me asking me about different places to which I gave suitable answers. I was then taken into his college. The Sheikh is much honored by the emirs of these parts, in so much that when they enter his company they take hold of both their ears, a ceremony of respect paid only to the king. They therefore pay him the respect due to their king. The reason of this is that when the king of Iraq, Mohammed Qudabandah, received Islamism he had a favorite of the Rafiza, followers of Ali, named Jamal ibn Mutaha, who induced him to join the Shia sect, which he willingly did. The king then wrote to Baghdad, Shiraz and other places, inviting them to be of this sect. The people of Baghdad and Shiraz, however, refused to do so and continued to be of the sect of the Sunni. He then commanded the judges of these districts to be brought to him, and the first who arrived was this of Shiraz. The king ordered him to be thrown to some great dogs which he had and which were kept with chains about their necks for the purpose of tearing to pieces anyone with whom the sultan should happen to be angry. When, therefore, the Qazi-Majd-Odin were thrown to the dogs, they came and looking upon him began to wag their tails, making no onset upon him, nor in any way molesting him. This was told to the sultan Qudabandah, who came running to him in a great fright. He then kissed his hands and, stripping off all his own ropes, put them upon the shake. He then took him by the hand and led him to his mansion. This, therefore, became the source of great dignity to the shake, his children, and to all belonging to him, which is the case with everyone upon whom the sultan puts all his ropes. The king then gave up the Shi'a sect and became a Sunni, and to the shake he gave a hundred villages in the district of Shiraz. Thus, both the king and his courtiers bestowed the greatest honors upon the shake and upon his successors. I also visited this shake after my return from India in the year 748 of the Hejira, Anodomini 1347, and for this purpose I traveled a distance of five and thirty days. I once saw the sultan of Shiraz Abu Ishak holding his ears before him by way of respect. The sultan of Shiraz, on my first arrival at that place, was Mohammed Abu Ishak ibn Shah Yanjou. He was one of the best of princes. His father Shah Yanjou was governor of Shiraz under the king of Iraq, but when he died the government was put into the hands of another. When, however, the king of Iraq died and left no issue, each of the governors assumed the government of the district over which he had been placed, and in this way the government of Shiraz, etc., came under the control of Abu Ishak. He was a man much beloved on account of his courage and good conduct and possessed a territory of a month and a half's journey with an army of 50,000 men. In liberality, Abu Ishak imitated the king of India. For on one occasion he gave to a person who had come before him the sum of 70,000 dinars. No one, however, can be compared to the king of India, for he will give sums equal to this many times in the same day, particularly to those who come from the parts of Khorasan. He once said to one of his courtiers, go into the treasury and bring as much gold as you can carry at once. The courtier filled 13 purses with gold and tying them on his shoulders attempted to go out, but fell through the weight of the purses. The king then commanded him to take and wait it, which he did, and found it to be 13 months of Delhi, the amount of Delhi being equal to five and twenty rattles of Egypt. On another occasion he placed one of his emirs, namely Sharf, Ul, Mulk, Emir, backed off Khorasan in a pair of scales, putting gold in the opposite part, till the gold preponderated. He then gave him the gold and said, give alms out of this for your own salvation. He also appointed to the theologian and collector of traditions, Abd el Aziz el Ardabili, for his daily expenses, the sum of 100 dinars of silver, five and twenty of which are equal to the golden dinar. Upon one occasion the above-mentioned sheikh entered into the presence of the king, who rose, and having kissed his feet, put upon his head with his own hand a vessel full of gold, and said, both the gold and the vessel, which is gold, are dine. The most famous machete of Shiraz is that of Ahmed ibn Musa, the brother of El Resaf, which is indeed held in the highest estimation. In this is the tomb of the Imam El Kot El Wali Abu Abd Ala ibn Kafif, who is the great exemplar of all the region of farce. This Abu Abd Ala is the person who made known the way from India to the mountain of Serendip, and who wandered about the mountains in the island of Ceylon. Of his miracles he's entering Ceylon, and wandering over its mountains in company with about 30 fakirs is one. For when these persons were all suffering from extreme hunger, and had consulted the sheikh on the necessity of slaughtering and eating an elephant, he positively refused and forbade the act. They nevertheless, impelled as they were by hunger, transgressed his commands and killed a small elephant, which they ate. The sheikh however refused to partake. When they had all gone to sleep, the elephants came in a body, and smelling one of them put him to death. They then came to the sheikh and smelled him, but did him no injury. One of them however, wrapped his trunk about him, and lifting him on his back, carried him off to some houses. When the people saw him, they were much astonished. The elephant then put him down and walked it off. The infidels were much delighted with the sheikh, treated him very kindly and took him to their king. The king gave credit to his story and treated him with the greatest kindness and respect. When I entered Ceylon, I found them still infidels, although they had given great credit to the sheikh. They also very much honoured the Muhammedun Fakirs, taking them to their houses and feeding them, contrary to the practice of the infidels of India, for they neither ate with a Muhammedun, nor suffered him to come near them. I then left Shiraz, intending to make Kaserun, situated at the distance of two days' journey, in order to visit the tomb of the sheikh Abu Ishak El Kaseruni. This sheikh is held high in steam, both in India and China, and even the sailors when labouring under adverse winds, make great vows to him, which they pay to the servants of his cell, as soon as they get safely to shore. I accordingly visited the tomb of the sheikh. I then left Kaserun and went to the city El Zaidan, the city of the two zaits. It was so called because Zaid ibn Tabat and Zaid ibn Arkham, two of the companions of the Prophet, were buried there. I then went to El Huiza, a small town inhabited by Persians, between which and Basra is the distance of four days, but from Kufa that of five. From this place I went to Kufa through a desert, in which water was only to be found at one of its stages. This is one of the mother cities of Iraq, but it is now very much in ruins. In the Mosque is the oratory in which Ali was killed by the vile Ibn Molojim. In the back part of the Mosque is the place in which Noah is said to have grown warm from the oven in the time of the deluge. Chapter 8 El Hila Karbala Baghdad Abu Said, now king of Iraq, Ibn Battuta accompanies his army, Samara, Tekrit, island of Ibn Omar, Nizibin, Sinjar, Daraa, Mardin, Baghdad, Mosul, Mecca. I next arrived at the city of El Hila, which runs far along by the side of the Elfrats. Its inhabitants are all followers of the Twelve Imams. We have here a Mosque over the gate of which is an extended veil of silk. They call it the Mosque of the Last Imam. It is said that Mohammed Ibn El-Azan El-Asqari entered this Mosque and became concealed in it. This person is according to them the Imam Mardin or leader who has long been expected. It is a practice with them to come daily, armed to the number of a hundred, to the door of this Mosque, bringing with them a beast, saddled and bridled. A great number of persons also with drums and trumpets, and to say, Come forth, Lord of the Age, for tyranny and baseness now abounds. This then is the time for thy egress, that by thy means God may divide between truth and falsehood. They wait till night and then return to their homes. I next came to Karbala and there visited the Mosque of the Imam El-Azan, the son of Ali. This is one of the greatest Mosques. The inhabitants are of the sect of the Twelve Imams. I next arrived at Baghdad, which notwithstanding the injuries it has sustained, is still one of the largest of cities. Its inhabitants are mostly of the sect of Hanbal. In this place is the grave of Abu Hanifa, over which is a cell and a Mosque. Not far off is the grave of the Imam Ahmed ibn Hanbal, as also that of El-Shibali, of Sari El-Sakti, of Bashar El-Hafi, of Dawud El-Ta'i, and of Abu Qasim El-Jonaid. All of them Imams of the Sufis. When I entered Baghdad, the Sultan of the two Iraqs, and Qorazan, was Abu Said Bahadur Khan, son of Muhammad Quda Banda, which last was one of those Tartar kings who embraced Islamism, and with his brother Qazan, ruled in these parts. When this Abu Said died, he left no issue, and the consequence was his emirs, each claimed and exercised the rule in those parts, in which he had been placed. When Abu Said left Baghdad for his own country, I travelled for ten days with him, and saw the wonderful arrangement of their march, and their numerous army. I then went with one of his emirs to Tebris, which is a large and beautiful city. In this I lodged one night, but when an order came from the Sultan, commanding the emir Allah Odin's presence in the camp, he set out the next day, and took me with him. The Sultan, however, became acquainted with my being there, and sent for me accordingly. I presented myself to him, and was honoured with a dress and other large presents. The emir Allah Odin told him that it was my intention to go on the pilgrimage. He accordingly ordered such conveyances and provisions for me as would be necessary for the undertaking. He also wrote to the same effect to the emir of Baghdad. I then returned to Baghdad and claimed the royal bounty from the emir, but as the time for the pilgrimage was distant, I set out for Mosul and Diyarbakir. I then went from Baghdad to the city of Samara, which was in ruins. There had been a masjid in it, dedicated to the last imam by the Rafizah, as in El-Hila. I then proceeded to Tehrit, a large city, then after many stages to Mosul. This is a nation and strong place. Its citadel El-Hadba is splendid. From this I went to the island of Ibn Omar, where I arrived after two days. This is a large city surrounded by a valley and has then been called the island. The greatest part of it is now in ruins. The inhabitants are well informed and are kind to strangers. From this place I went to Nizi bin, where I arrived after a journey of two days. This is a nation city, but is now mostly in ruins. It abounds in water and gardens, and is surrounded by a river as with a bracelet. Rose water, incomparable in scent, is made here. I then went to the city of Sinjar, a place abounding with fountains and rivers, much like the mascus. The inhabitants are Kurds, a generous and warlike people. At this place I saw the sheikh El-Sali, El-Wali, El-Abid, Abdullah El-Kurdih, the theologian. I met him with a party on the highest part of the mountain. They say that he does not break his fast of 40 days, except with a crust of barley bread. Many miracles are scribed to him. I then went to the city of Darah, then to Mardin, in which there is a very celebrated and strong citadel. The Sultan of Mardin, at the time I entered it, was El-Melik El-Sali, the son of El-Melik El-Mansur. This is a very generous prince, and much praised by the ports, on whom he bestows splendid gifts. I now returned through Mosul to Baghdad, and there found the conveyances ready for the pilgrimage. With these I proceeded, and arrived at Mecca in the same year, and remained there during another. In the second year arrived the caravan from Iraq, with a great quantity of alms for the support of those who were staying at Mecca and Medina. End of section 3. Section 4 of The Travels of Ibn Battuta. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Ernst Schnell. The Travels of Ibn Battuta by Ibn Battuta. Translated by Samuel Lee. Chapter 9. Mecca, Jeddah, Zawakin, Halee, Sarja, Sabid, Khasana, Jabala, Kiyas, Sanaa, Aden, Zaila, Maktashu, Mombasa, Calwa, Zafar, Hadramaut, Aman, El-Akhaf, Fruits, etc. El-Hasik, the island of Ta'ir, Kulhat, Aman, Nazwa. At this time that is in the year 729, A.D. 1328, Prayah was made during the sermon for the king of Iraq, Abuzaid, and after that for El-Malik El-Nazir. I remained there during the third year also and then left Mecca with the intention of visiting Yemen. I arrived accordingly at Jeddah. From this place I went with the company of merchants who were going to Yemen. But as the wind changed upon us, we put into the island of Zawakin, the Sultan of which was El-Sharif Said Ibn Abu-Noma, son of the Amir of Mecca. Zawakin fell to him on the part of the Bijah, who were nearly related to him, and from whom he had an army attending upon him. From Zawakin I set out for Yemen with the merchants and came to Halee, a large and handsomely built city. The inhabitants are Aboriginal Arabs governed by the Sultan Amir Ibn Duaib of the tribe Benikanala. He is one of the most elegant, generous and poetical geniuses of his time. He took me with him and entertained me very hospitably for some days. From this place I traveled with the merchants to the town of Sarja, a small place inhabited by merchants of Yemen, a liberal and hospitable people. From this place I went to the city of Sabid, where I arrived in two days. This is one of the primary cities of Yemen. It is large and handsome and abounding with every commodity. The inhabitants are generous, well informed and religious. In its environs, the village of Ghassana is the grave of Al-Wali El-Sali Ahmed Ibn El-Ujial al-Yemeni. The doctors of Sabid told me of one of his miracles, which was this. The doctors and great people of the Saidiya sect once came to his tell. The sheikh sat without the cell and received and returned their salutations. At length, a question arose on the subject of predestination. The Saidiya affirming that there was no such thing and that every man was the author of his own actions. The sheikh replied, If the matter be as you say it is, get up from the place where you are now sitting. They all endeavored to rise, but not one of them could do so. The sheikh left them in the situation and went into his cell. They accordingly remained in the state subject to the burning rays of the sun and lamenting their sad condition till after sunset when some of the sheikh's companions going into him told him that the people had repented and turned from their corrupt creed. He then came out to them and taking them by the hand, joined them in their conversion to the truth and a reliction of error. They arose and entered the cell where he hospitably entertained them and sent them home. I went to the village in order to visit the grave of the sheikh, which I did and met his son, Elkashya Ismail, who entertained me very hospitably. I then went to Jabala, which is a small town and from there to the city of Tiyas, the residence of the king of Yemen. This is one of the most beautiful and extensive cities of Yemen. The Sultan of this place was El-Malik El-Mohadjid Nur-Odin Ali, son of the Sultan El-Mohadjid Dawud, son of Rasul, sent or commissioned. The grandfather of these sultans was called Rasul because one of the caliphs of the house of Abbas had sent or commissioned him as the Amir of Yemen, after which his descendants kept possession of this government. I was introduced to the king with the kazi of the place. Their custom in saluting their king is this. Any person coming before him first places his forefinger on the ground and then putting it on his head says may God perpetuate thy power. I was received very cautiously and then invited to a banquet. After this I traveled to the city of Sanaa, the capital of Yemen. It is a large and well-built city. From this place I went to the city of Aden, which is situated on the seashore. This is a large city, but without either seed, water or tree. They have, however, reservoirs in which they collect the rainwater for drinking. Some rich merchants reside here, and vessels from India occasionally arrive here. The inhabitants are modest and religious. I then went from Aden by sea, and after four days came to the city of Zaila. This is the city of the Berbers, a people of the Sudan of the Shafiya sect. The country is a desert of two months' extent. The first part is termed Zaila, the last Makdashu. The greatest part of the inhabitants of Zaila, however, are of the Rafisa sect. Their food is, for the most part, camel's flesh and fish. The stench of the country is extreme, as is also its filth from the stink of the fish and the blood of camels which are slaughtered in its streets. I then proceeded by sea for 15 days and came to Makdashu, which is an exceedingly large city. The custom here is that whenever any ships approach, the young men of the city come out and each one addressing himself to a merchant becomes his host. If there be a theologian or a noble on board, he takes up his residence with the Qazi. When it was heard that I was there, the Qazi came with his students to the beach, and I took up my abode with him. He then took me to the Sultan, whom they styled chic. The custom is that a noble or a theologian must be presented to the Sultan before he takes up his abode in the city. When therefore the Qazi came to the palace, one of the king's servants met him. The Qazi was then Borhan Ordin El Misri of Egypt, and to him he mentioned my having come. The servant then went to the Sultan and informed him, but soon returned to us with a basket of vegetables and some for well-nuts. The easy divided among us and then presented us with rose water, which is the greatest honour done among them to anyone. He then said, it is the command of the king that this person should reside in the student's house. The Qazi then took me by the hand and conducted me to it. It was near the palace, was spread with carpets and prepared for a feast. The servants then brought meats from the palace. Their meat is generally rice, roasted with oil and placed in a large wooden dish. Over this they place a large dish of Ilkushan, which consists of flesh, fish, fowl and vegetables. They also roast the fruit of the plantain and afterwards boil it in new milk. They then put it on a dish and the curdled milk on another. They also put on dishes some of preserved lemon, bunches of preserved pepper pots, salted and pickled, as also grapes, which are not unlike apples, except that they have stones. These, when boiled, become sweet like fruit in general, but are crude before this. They are preserved by being salted and pickled. In the same manner, they use the green ginger. When therefore they eat the rice, they eat after it these salts and pickles. The people of Magdashu are very corpulent. They are enormous eaters, one of them eating as much as a congregation ought to do. The sultan then sent for me and for each of my companion's address, after which I was presented to him. The custom in giving a salute is the same as with that among the kings of Yemen. I remained some days the king's guest and then set out for the country of the Sanuch, proceeding along the seashore. I then went on board a vessel and sailed to the island of Mambasa, which is large, abounding with the banana, the lemon and the citron. They also have a fruit, which they call the jamun, jambu. It is like the olive with a stone, except that this fruit is exceedingly sweet. There is no grain on this island. What they have is brought to them from other places. The people are generally religious, chaste and honest and are of the sect of Shafia. After lodging there one night, I set out by sea for the city of Kouroua, which is large and consists of wooden houses. The greater part of the inhabitants are Sanuji, of the sect of Shafia, of religious and peaceful habits. The king of this place at the time I entered it was Abu el-Mosafir Hasan, a person who had obtained great victories over the countries of the infidels Sanuji. He gave much away in arms. The greatest gift bestowed by the people of these countries is ivory, which is the elephant's tooth. They sell them, give gold. I then proceeded to the city of Safar by sea. This is the farthest city of Yemen and situated on the shore of the Indian Sea. From this place they carry horses to India, and when the wind is fair they pass from it to the Indian shores in a full month. Between Safar and Aden by land is the distance of a month, but between it and Hadramaut that of 16 days, and between it and Amman 20 days. This city of Safar stands alone in a large plain, in which there is no other village or governed district. It is a filthy place and full of flies on account of the great quantity of fish and dates which are sold there. They feed their beasts and flocks also with fish, a custom witnessed by me nowhere else. Their money is made of copper and tin. They bath several times in a day on account of the heat of their country. The diseases are generally the elephantiasis and hernia. The greatest wonder among them is that they injure no one unless he have previously injured them. Many kings have attempted their country, but have been forced to return with the effects of the devices upon their own necks. At the distance of half a day from this place is the city of Elahav, the residence of the people of Aad. In this city there are many gardens in which there is the large and sweet fruit of the banana, the seed of one of which will weigh 10 ounces. There is also the bettle tree, and that of the coconut, which are generally found nowhere else except in India, and to those of India may these be compared. I shall now describe both. With respect to the bettle leaf, its tree is supported just as that of unripe grapes generally is. They prop it up with reeds. It is planted near the coconut and is sometimes supported by it. The bettle tree produces no fruit, but is reared merely for its leaf, which is like the leaf of the thorn, and the smallest are the best. These leaves are plucked daily. The people of India esteem it very highly, for whenever any one of them receives a visit from another, the present mate is five of these leaves, which is thought to be very splendid, particularly if the donor happened to be one of the nobles. This gift is esteemed among them as being much more valuable than that of gold or silver. It is used as follows. A grain of fawel, which is in some respects like a nutmeg, is first taken and broken into small pieces. It is then put into the mouth and chewed. A leaf of the bettle is then taken, and when sprinkled with a little quick lime, is put into the mouth and chewed with the fawel. Its properties are to sweeten the breath, help the digestion, and to obviate the danger incident to drinking water on an empty stomach. It also elevates the spirits and stimulates to venery. As to the coconut, it is the same with the Indian nut. The tree is very rare and valuable. It is something like the palm. The nut is like a man's head, for it has something like two eyes and a mouth, and within when green is like the brains. Upon it too is a fiber like hair. From this, they make cords with which they sew their vessels together instead of iron nails. They also make great ropes for their anchors out of it. The properties of this nut are to nourish and quickly fatten the body, to make the face red and greatly to stimulate to venery. Milk, oil, olive, and honey are also made out of it. They make the honey thus, having cut off the tendril on which the fruit would be formed, leaving it however, about the length of two fingers. They then suspend a larger or smaller pot to it, and into this a kind of water drops, which they collect morning and evening. They then expose it to the fire, just as they do dried grapes, and it becomes stiff and exceedingly sweet honey. Out of this, they make sweet meats. As to the making of milk, they open the side of the nut, take out the hole of the inside with a knife, and put it on a plate. This they macrate well in water. It then becomes milk, both as to taste and color, and is eaten as such. The oil olive is thus made. When the nut is ripe and has fallen from the tree, they peel off the bark and cut it into pieces. It is then placed in the sun, and when it is withered, they heat it in a pot, and having extracted its oil, eat it with their breakfast and other meals. The sultan of Safar is El-Malik El-Mogid, uncle's son to the king of Yemen. Leaving Safar, I proceeded by sea towards Aman, and on the second day put into the port of Hasik, where many Arab fisherman reside. We have here the incense tree. This tree has a thin leaf, which when scarified produces a fluid like milk. This turns into gum, and is then called loban, or frankincense. The houses are built with the bones of fish, and are covered with the skins of camels. Leaving this place, we arrived in four days at the mountain of Lomaan, which stands in the middle of the sea. On the top of it is a strong edifice of stone, and on the outside of this, there is a reservoir for the rainwater. After two days, I arrived at the island of Tyre, in which there is not a house. It abounds with such birds as the sparrow. After this, I came to a large island in which the inhabitants have nothing to eat but fish. I then arrived at the city of Kulhad, which is situated on the top of a mountain. The inhabitants are Arabs, whose language is far from elegant and who are for the most part schismatics. This, however, they keep secret, because they are subject to the king of Hormuz, who is of the Sunni sect. I then set out for the country of Aman, and after six days' journey through a desert arrived there on the seventh. It abounds with trees, rivers, gardens, with palms and various fruit trees. I entered one of the principal cities of these parts, which is Nazwah. This is situated on a hill and abounds with gardens and water. The inhabitants are schismatics of the Ibasia sect. They fall in with the opinions of the base Ibn Maljam and say that he is the saint who shall put an end to error. They also allow the caliphates of Abu Bakr and Umar, but deny those of Adman and Ali. Their wives are most base. Yet, without denying this, they express nothing like jealousy on the subject. The Sultan of Aman is an Arab of the tribe of El Azd, named Abu Muhammad Ibn Naban. But Abu Muhammad is with them a general title, given to any ruler, just as Atabek and other titles are to sultans of other places. The inhabitants eat the flesh of the domestic ass, which is sold in the streets and which they say is lawful. From this place I went to Hormuz, which is a city built on the seashore. Opposite to which, but within the sea, is new Hormuz. This is an island, the city of which is called Harauna. It is a large and beautiful place and here the king resides. The island is an extent about a day's journey, but the greatest part of it consists of salt earth and of hills of Darani salt. The inhabitants subsist upon fish and dates, the latter of which is brought from Basra or Aman. They have but little water. The most strange thing I saw here was the head of a fish, which might be compared to a hill. Its eyes were like two doors, so that people could go in at the one and out at the other. The sultan of Hormuz was at this time Kotb Odeen Tamatas, son of Turanshaa, a most generous and brave prince. Under his control were the pearl fisheries. From Harauna I proceeded to Jandabal for the purpose of visiting a certain saint. I accordingly crossed the sea and then hired some Turkomans who inhabit these parts and without whose assistance there is no traveling on account of their courage and knowledge of the roads. We have now a waterless desert four days in extent over which the Badawin Arab caravans travel. In this the Somum blows during the months of June and July and kills everyone it meets with after which his limbs drop off. Over this I traveled and arrived at the country of Kauristan, Kuzistan, which is small. From this place I proceeded for three days over a desert like the former till I came to Laar, which is a large and beautiful city abounding with rainwater and gardens. I now went to the cell of the holy Sheikh Abu Dulaaf, the person whom I intended to visit at Jandabal. In this cell was his son Abdul Rahman with a number of fakirs. In the same place resides a Sultan whom they called Jalal Odin El Turkumani. I next went to the city of Jandabal in which the Sheikh Abu Dulaaf resided. I went to his cell and found him alone sitting on the side of it upon the ground and clothed in an old woolen garment. I saluted him, he returned the salute and then asked me about my coming thither and of my country. He afterwards made me stay with him and by one of his sons who is a pious, humble, abstemous and very good man he sent me meat and fruits. This Sheikh is an astonishing man. He has a very large cell and bestows costly presents and moreover clothes and feeds all who visit him. I saw no one like him in these parts nor is it known whence his income is derived unless it is brought to him by the Brotherhood. Most people however think that it is from miraculous operations. The people of these parts are of the sect of Shafia. I then made farewell to the Sheikh and travelled on to the city of Qaisa which is also called Siraf. It is situated on the shore of the Indian Ocean and near to the sea of Yemen. Fars is a good and extensive district. Its gardens are wonderfully rich in scented herbs. The inhabitants are Persians. Those however who dive for the pearls are Arabs. The pearl fisheries which are between Siraf and Bahrain are situated in a quiet gulf of the sea not unlike a large valley. To this place comes a great number of boats and in these are the divers with the merchants of Fars and Bahrain. When one of the divers intends to go down he places something upon his face made out of tortoise shell and in this a place for the noses cut out. He then ties a rope around his middle and goes down. The time they will remain under water varies. Some will remain an hour, others two, others less. When the diver gets to the bottom of the sea he finds the shells firmly fixed in the sand among trees of coral. He then either tears them off with his hands or cuts them away with an iron knife and puts them into a leather bag which hangs to his neck. When he begins to experience a difficulty of remaining underwater he shakes the rope and the man who holds it draws him up and puts him into the boat. The bag is then taken and the shells opened and they find in each a piece of flesh which being cut away with a knife and exposed to air hardens and becomes a pearl. After this both great and small are collected together and one fifth goes to the king. The rest are sold to the merchants present. To many of these merchants however the divers are generally in debt and in this case the pearls are taken by way of payment. Annex proceeded from Syraf to the city of Bahrain which is a large and handsome place abounding in gardens and water. It is wonderfully hot and so very sandy that the houses will sometimes be overwhelmed with sand. There is at both the eastern and western side of it a hill or bank, the one they call Kossair, the other Hawire, and on these they have an adage and say Kossair and Hawire and indeed every opponent brings advantage. I then travel to the city of Qutayf as if it were a word of the diminutive form of Qotf. It is however a large and handsome place inhabited by Arabs of the Rafisa sect extremely enthusiastic publishing their sentiments and fearing no one. From this place I proceeded to the city of Hajjar which however is now called El-Hassan. We have here a greater abundance of dates than is to be found elsewhere and which are used as fodder for the beasts. The inhabitants are Arabs of the tribe of Abdul Qaiz. From this place I traveled to Yamama which is also called Hajjar, a beautiful and fertile city abounding with water and gardens. The inhabitants are for the most part of the tribe Beni Hanifa. They are the ancient possessors of this district. From this place I went on pilgrimage and arrived at Mecca in the year 733 of the Hejra, AD 1332. In this year the Sultan of Egypt El-Malik El-Nasir also performed the pilgrimage. After finishing the pilgrimage I proceeded towards Jeddah intending to go by way of Yemen to India. But in this I failed. I then proceeded by sea towards Idab but was driven by the wind into the port called Dras-Dawai. From this place I traveled by land with the Beja and passed over a desert in which there was a great number of ostriches and gazelles and some Badawian Arabs subject to the Beja. After a journey of nine days I arrived at Idab and leaving this place and passing through district after district in Upper Egypt arrived at last at Cairo where I remained some days. Hence I proceeded to Syria and then to Jerusalem. From this place I went to El-Ramla, Aqa, Tripoli, Jabala and El-Larikia, Lauri-Sea and from this I went by sea to the country of Rum which has been so called because it formerly belonged to the Romans and even now they are here in considerable numbers under the protection of the Mohammedans. Here are also many Turkomans. I next arrived at El-Aliya which is a large city upon the seashore inhabited by Turkomans. The present Sultan is Yusuf Beg, son of Karman. I was introduced to him. Our meeting was pleasant and he furnished us with provisions. End of Section 4, Recording by Ernst Schnell