 CHAPTER XXII Arrival at Sumatra Fruits, Currency, City of Sumatra, Introduction to the King, Royal Bounty, Religion, Sufi Sect of Mohammedans, Provisions for a Voyage to China, Arrival at Java, Natural Productions, Camphor, Clothes, Alos, Frankincense, Superstitious Custom for the Production of Good Camphor, Description of Nutmeg, Mace, Arrival at Kukula, Customs in Java, Voyage in the Pacific, Arrival at the Country of Tava Lisi, Warlike Character of its Inhabitants and of the Women in particular, Kehluka, Reigning Queen, Apparently of Turkish Extraction, Regiment of Women. We then left this place, and in fifteen days arrived at the island of Java, the place from whence the incense of Java receives its name. This is a green and blooming island. The greater part of its trees are the Cocoa, the Fawful, and the Beetle-Nut, Clothes, the Indian Alo, the Shaki, the Berensaki, Barki, Grapes, the Sweet Orange, and the Camphor Reed. The Inhabitants' traffic with pieces of tin and gold not melted, but in the ore, as coin. They have not many rich perfumes. More of these are to be found in the Countries of the Infidels, Hindus, perhaps, nor are there many in the Mohammedan Countries. When we had arrived at the shores of this place we put into the port, which is a small village, in which there are some houses, as well as magazines for the merchants. And from this the city of Sumatra is at the distance of four miles. At that place resides the King. When we had got into port, the magistrate of the place wrote to the King informing him of my arrival, who sent one of his nobles and the judge who attended the presence to meet me. With him was sent one of the King's own saddle-horses for myself, and other horses for my companions. I mounted, therefore, and set out for Sumatra. The King at that time was El Malik El Zahir Jamal Adin, one of the most eminent and generous of princes, of the sect of Shafiya and a lover of the professors of Mohammedan law. The learned are admitted to his society and hold free converse with him while he proposes questions for their discussion. He is a great hero for the faith, and so humble that he walks to his prayers on the Friday. He is too strong for his infidel neighbors, they therefore pay tribute to him. The inhabitants of his districts are of the sect of Shafiya. And they attend him willingly on his warlike expeditions. When I came to his residence his viceroy met me in an obliging manner, bringing with him dresses of honour which he put upon me and upon my companions. They then brought us viddles, with the falful nut and beetle leaf. After this I returned to the lodgings which they had prepared for me in a garden, and had completely furnished with couches and every necessary utensil. During an evening they brought us the tamarisk and other fruits from the vizier. On the third day which was the Friday they told me that the king was coming to the mosque, and that my first interview with him would be there. I accordingly went thither and at last the sultan came. I saluted him. He then took me by the hand and asked me of the king of India, and of my travels. And I answered him accordingly. After prayers he sat and discussed religious questions with the professors of divinity, being dressed as they were until the evening. This is his and their usual practice, nor does he ever come to the mosque except in the garb of a professor of divinity. When the evening is past he enters a vestry in the mosque and there changes his robes for those of royalty, with an upper garment of richly embroidered silk. He then rides to his residence. I remained partaking of his hospitality for fifteen days and then requested permission to pursue my journey to China, a thing which he is not always prepared to grant. He gave me permission, however, and fitted me out with provisions, fruit, and money. May God reward him. He also put me on board a junk bound for China. I then proceeded for one in twenty days through his dominions after which we arrived at the city of Muljava, which is the first part of the territories of the infidels. The extent of these territories is that of two months' journey, and these is found almost every sort of perfume. They produce the aloe, the kakuli, and the kamari, kakula and kamara being situated in these countries. But in the territories of El-Malik, El-Zahir, and Java, there is only the frankincense of Java, Kampfer, some cloves, and Indian aloes. But we will now say what perfumes we ourselves witnessed in the territories both of the Muslims and the infidels. Of this is the frankincense, the tree of which is small and about the height of a man. Its branches are like those of the artichoke. The leaves are small and thin, and the incense is a gum which is formed in the branches. More of this, however, is found in the territories of the Mohammedans than in those of the infidels. As to the Kampfer, its tree is a reed, like the reed of our own countries except only that it is thicker and the knots are longer. The Kampfer is formed within it, and when the reed is broken both Kampfer and Murr are found within the knot and of the same form with it. But the Kampfer will not form within the reed until some animal be sacrificed at the root. The best Kampfer is exceedingly cooling, and one dram of it will kill by bringing on suffocation. This is called with them the kardana. It is that at the roots of which a man has been sacrificed. Young elephants, however, are sometimes sacrificed instead of a man. As to the Indian aloe, its tree resembles that of the oak except only that its bark is thin. Its leaves are like those of the oak, but it has no fruit, nor does the tree grow large. Its roots are long and extended and are scented within. The leaves and trunk, however, have no perfume within them. Among the Muslims this tree is considered property, but among the infidels the greatest part of it is not so considered. That which is private property is found at Kukula. And is the best sort. This they sell to the inhabitants of Java for clothing. Of the Kamari species some is soft enough to receive an impression like wax. With regard to the atas, when one cuts off any of its roots and buries it in the earth for some months, none of its strength will be lost. This is the most wonderful property of it. As to the clove it is a thick and high tree. It is found in greater numbers in the countries of the infidels than of the Muslims. It is not claimed as property on account of its great abundance. That part of it which is taken into different countries is the Edan, wood. What is called the flowers of the clove in our countries is that which drops from its blossom, and is like the blossom of the orange. The fruit of the clove is the nutmeg, which is known by the Senate nut. The bark which forms upon it is the mace. All that is here been related I saw with my own eyes. From this place we went on to the port of Kukula. It is a beautiful city surrounded with a stone wall of such a breadth that three elephants may walk abreast upon it. The first thing I saw upon it sure as was the wood of the Indian aloe placed upon the backs of elephants. This they lay up in their houses just as we do firewood, except that it is cheaper among them. The merchants will purchase a whole elephant load of it for one cotton dress, which is with these people more precious than silk. Elephants are in very great abundance here and are used for riding and murdering. Each man ties his elephant to his door. The shopkeepers tie them to their shops, and in the evening they will ride out, purchase, and bring home anything they may want upon them. This is the custom of all the people of China and Kota. The king of Muljava is an infidel. I was introduced to him without his palace. He was then sitting on the bare ground, and his nobles were standing before him. His troops are presented before him on foot, no one in these parts having a horse except the king, but they ride on elephants generally. The king, on this occasion, called me to him and I went. He then ordered a carpet to be spread for me to sit upon. I said to his interpreter, how can I sit upon a carpet while the sultan sits upon the ground. He answered, this is his custom, and he practices it for the sake of humility. But you are a guest, and besides you come from a great prince. It is therefore right that you should be distinguished. I then sat, and he asked me about the king, Jamal Audeen, to which I gave suitable replies. He then said you are now my guest for three days. You may then return. I one day so in the assembly of this prince a man with a knife in his hand which he placed upon his own neck. He then made a long speech, not a word of which I could understand. He then firmly grasped the knife and its sharpness and the force with which he urged it were such, that he severed his head from his body and it fell on the ground. I was wondering much at the circumstance when the king said to me, does any among you do such a thing as this? I answered I never saw one do so. He smiled and said these are servants do so out of their love for us. He then ordered the body to be taken up and burnt. He next went out in procession to the burning in front of his prime minister, the rest of his nobles, his army, and the peasantry, and on this occasion he made provision for the family in relations of the deceased, whose memory is greatly honored in consequence of this act. One who had been present at the assembly told me that the speech he made was a declaration of his love to the sultan, and that on this account he had killed himself, just as his father had done for the father of the present king, and his grandfather for the king's grandfather. I then returned, but was sent for by the king to be his guest for the three days. After this I proceeded by sea, and after a voyage of four and thirty days came into the calm, that is, the still, sea. It has a red appearance which is thought to be occasioned by the lands near it. This sea has neither wind, wave, nor motion not withstanding its extent. It is on account of the calm state of this sea that three other vessels are attached to each of the Chinese junks, by which these junks, together with their own cargoes, are carried forward by oars. Of these there are twenty large ones which may be compared to the masts of ships. To each oar thirty men are appointed and stand in two rows. By this means they draw the junks along being connected by strong ropes like cables. This sea we passed in seven and thirty days, which we did with the greatest ease. We then came to the country of Tawalizi, which is thus named after its king, as is also his whole country. It is extensive and the king will oppose the emperor of China. He possesses a great number of junks, and with these he will fight the Chinese until they offer conditions of peace. The people are all idolaters, handsome in appearance and resembling the Turks. They are much inclined to a copper color. They have great bravery and strength. They're women right on horseback. They excel in throwing the javelin and will fight like men in battle. We put into one of their ports, which is near Keluka, one of their largest and most beautiful cities. The magistrate of this place is a daughter of the king, Wahi Arduya. She sent for the persons who were in the ship and entertained them, and when she was informed of my being there she also sent for me. I went to her and saw her upon the throne of government, before her were her women with papers in their hands on the affairs of state which they presented to her. She saluted and welcomed me in Turkish. Then she called for ink and paper in my presence and wrote with her own hand the Bismillah, and showed it to me. She then inquired about the countries I had seen and of these I gave her suitable information. She said I wonder at the great wealth of India, but I must conquer it for myself. She then ordered me some dresses with money and provisions for my journey and treated me with great politeness. I was told that in the army of this queen there is a regimen of women who fight with her like men, that she made war upon a certain king who was her enemy, and that when her army was near being put to the rout she made so furious an onset upon the king with her regiment that she overcame him, put him to death and routed his whole force. She then took possession of all he had and brought the slaughtered king's head to her father, who accordingly gave her the government of these parts. The neighboring princes have made her offers of marriage which she has refused to accept except on one condition only, namely that such persons shall overcome her in the tournament. Of this however they have always been afraid, dreading the reproach of being vanquished by her. CHINA Arrival in China, its great river, its course, culture, population, plenty, porcelain, idolaters, reigning monarch, a descendant of Genghis Khan, Mohammedan colleges, etc. Luxury of the Chinese, wealth, paper money, revenue, how the porcelain is made, scale of Chinese artificers, painters, pictures of travelers, registry of ship's crew, care taken of merchant's property at Inns, etc., female slaves cheap, Inns, subject to the magistrate, the Port El-Zaitun, meets an officer of the Emperor of Delhi, provided with a house, etc., sets out to visit the king, Sin-Kilan, Mohammedan town, meets with a Jogui, return to El-Zaitun, arrives at Feng-Zhan-Fur, description of it, Bayram-Katlu, El-Kan-San, Jews and Christians here, jugglers, the Khan killed in battle, funeral, successor, disaffection, return. We then left the countries of Tializi and arrived after a voyage of seven days with a favorable wind at the first of the Chinese provinces. This is a most extensive country and abounds in good things, of every description, fruits, agriculture, gold and silver, and in these it is without a parallel. It is divided by a river called the Water of Life. It is also called the River of Sibar, like the name of a river in India. It has its rise in the mountains which are in the neighborhood of the city Khan Balik, called the Mountain of the Apes. It then proceeds through the middle of China for a distance of six months, until it passes by Sin-El-Sin, both banks of which are covered with villages and farms, just like the Nile of Egypt, except that this is much more populace. In China grows the sugarcane and is much better than that of Egypt. All the fruits of our countries are found in China, but they are much more plentiful and cheap than they are with us. As to the China-Earthen War, it is made only in the districts of El-Zaitun and Sin-Kilan. It is made of earth, of the mountains of those parts, which is burned through like charcoal. To this they add stone, which they keep in the fire for three days. They then pour water upon it, and it becomes like dust. It is then fermented for some days, the best of it for five and thirty days, that which is inferior for fifteen, ten, or fewer. Of this war, some is transported to other countries. The Chinese hen is large, but the cock is still larger and greater than our goose. Its eggs are proportionately large. The Chinese are all infidels. They worship images and burn their dead, just like the Hindus. The King of China is a tartar and one of the descendants of Genghis Khan, who entered the Muhammedan countries and desolated many of them. In all the Chinese provinces, there is a town for the Muhammedans, and in this they reside. They also have cells, colleges, and mosques, and they are made much of by the Kings of China. The Chinese generally will eat the flesh of dogs and swine, both of which are sold in their markets. They are much addicted to the comforts and pleasures of life, but they do not much differ either in their luxuries or their dress. Or you will see one of their merchants, whose wealth is almost immense, clothed in the coarsest cotton. The only difference generally observable among the inhabitants of China consists in the gold and silver plate, which they severally possess. In the hand of every one of them is a staff, upon which he supports himself in walking, in this they call the third leg. Silk is most plentiful among them, for the silkworm is found sticking and feeding upon the trees in all their districts. And hence they make their silk, which is the clothing of the poorest among them. Were it not for the merchants, it would bring no price whatever, and still a cotton dress will purchase many silken ones. It is accustomed with their merchants, for one to melt down all the gold and silver he may have into pieces, each of which will weight a talent or more, and to lay this up over the door of his house. Anyone who happens to have five such pieces will put a ring upon his finger. If he has ten, he will put on two. He who possesses fifteen such is named El Sashi, and the piece itself they call a rakhala. Their transactions are carried on with paper. They do not buy or sell, either with the dirham or the dinar, but should anyone get any of these into his possession, he would melt them down into pieces. As to the paper, every piece of it is an extent about the measure of the palm of the hand and is stamped with the king's stamp. Five and twenty of such notes are termed a shat, which means the same thing as a dinar with us, but when these papers happen to be torn or worn out by use, they are carried to their house, which is just like the mint with us. Any ones are given in place of them by the king. This is done without interest. The profit arising from their circulation accruing to the king. When anyone goes to the market with a dinar or a dirham in his hand, no one will take it until it has been changed for these notes. With respect to the earth which they lay up, it is mere tempered clay, like the dry clay with us. It is carried upon elephants and then cut into pieces, just like charcoal. They didn't harden it with fire, but in a more intense heat than that of charcoal. When it is reduced to ashes, they knead it with water, dry it, and again burn it in the same manner until the particles entirely disappear. Of these they make the china vessels, as we have formally stated. The people of China are in other respects the most skillful artificers. In painting, none come near to them, of what I myself witnessed was the following. I once scarcely entered one of their cities, sometime after I had occasion again to visit it. And what should I see upon its walls and upon papers stuck up in the streets, but pictures of myself and my companions. This is constantly done with all who pass through their towns. And should any such stranger do anything to make flight necessary, they would then send out his picture to the other provinces, and wherever he might happen to be, he would be taken. It is also a practice with them that when a vessel leaves China, an account as well of the names, as of the forms of the men in it, is taken and laid up. When the vessel returns, the servants of the magistrates board it and compare the persons in it with the descriptions taken. And if one should happen to be missing, the commander of the vessel is taken, unless he can prove that the man has died by some sickness or other circumstance, or that he has left him with his own consent in some other of the Chinese provinces. After this, they require of the commander a register of all the goods in the vessel which they obtain. The people of the vessel then leave it, and the king's servants take possession of and clear it. And if they find anything in it not entered in the register, the vessel, together with its freightage, is forfeited to the king. This is a species of oppression which I witnessed nowhere else. When any Muhammadan merchant visits those Muhammadan towns which are among the Chinese, it is left to his choice whether he will take up his lodgings with a native merchant or whether he will go to an inn. If he prefers lodging with a merchant, an account of all he has is taken, and a native merchant is made surety for the amount who spends upon his guest just as much as is proper. When the foreign merchant wishes to go, an inquire is set on foot with respect to his property, and if anything is found to have been made away with, the merchant who was made surety makes it good by fine. But should the stranger prefer going to an inn, his property is delivered up to the inn keeper who is made surety for it. He then expends what is necessary upon him, and this is put down to account. When he wishes to leave, an account of the property is taken, and should anything be missing, the inn keeper who is surety is forced to make it good. If however he wishes to have a concubine, he may buy a female slave and reside with her in the inn. Female slaves are very cheap in China, because the inhabitants consider it no crime to sell their children, both male and female. They do not however force them to travel with their purchases, nor on the other hand do they hinder them from doing so, should they prefer it. In like manner, if one wishes to marry, he may do so, but in any case he is not allowed wantonly to destroy his own property. For they say we are unwilling that it should be reported among the Mahomedoms that our country is a place of wantonness and profligacy, or that merchants lose their wealth among us. The manner they take of travelers among them is truly surprising, and hence their country is to travelers the best and the safest. For here a man may travel alone for nine months together, with a great quantity of wealth, without the least fear. The reason of this is there is in every district an inn, over which the magistrate of the place has control. Every evening the magistrate comes with his secretary to the inn, and registers in a book the names of all the inmates who are strangers. He then locks them up. In the morning he comes again with his secretary and compares the name written down with the person of everyone in the inn. The register, so made out, he sends by a messenger to the presiding magistrate at the next station, from whom he also brings back vouchers that such and such persons have safely arrived with their property. This is done at every station. When any person happens to be lost or anything is stolen, and this is discovered, the magistrate who has the control over the inn in which the loss is sustained is taken into custody on that account. In all the inns, everything that a traveler can want is provided. The first city I came to in China was El Zaitun. There are however no olives here, nor indeed in all China or India. This is merely the name of the place. It is a large city, and in it they make the best flowered and colored silks, as well as satins, which are therefore preferred to those made in other places. Its port is one of the finest in the world. I saw in it about one hundred large junks. The small vessels are innumerable. It is a large estuary of the sea, running into the land until it meets the great river. In these tenodorous Chinese towns, each inhabitants has a garden and some land, in the center of which is his house, and on this account it is that their cities are so large. On the day of my arrival at this place, I saw the emir, who had been sent ambassador to the Emperor of India, and who returned with us to Malabar. And the junk foundered and went down. He however escaped with his life. He told the officer of the D1 of Mi, who placed me in a very handsome house. I was afterwards visited in this by the Mohammedan judge, the Sheikh El Islam, and a number of the Mohammedan merchants, who treated me with great respect, and made a feast for me. These merchants are, on account of their residing in an infidel country, extremely glad whenever a Mohammedan comes among them. On such occasions, they give him alms of their wealth, so that he returns rich, like themselves. When the magistrate of the city heard of my arrival, he wrote immediately to the Khan, who is their Emperor, to acquaint him of my having come from India. I requested of him, however, that he would send a person to bring me to Sinkilan, to the emir of that place, until he should receive the Khan's answer. The dist magistrate agreed, and sent a person with me, who conducted me to him. I embarked, therefore, in a vessel on the river, and made a voyage of 27 days, in each of which we put into some village about noon, bought what we happened to want, then said our prayers, and proceeded on in the evening. On the next, this was, repeated, and so on, till we got to Sinkilan. At this place, as well as El Zaitun, the earthen war is made, at later of which the river called the water of life enters the sea, in which they therefore call the conjunction of two seas. This Sinkilan is one of their greatest and best-format cities. In the middle of it is a great temple, which was built by one of their kings. This he endowed with the revenue of the city, and of the surrounding villages. In these are apartments for the Sikh, the aged, the blind, and the great Fakir, the shakes, and the endowment affords them provisions in great plenty. A picture of this king is painted in the temple, and was shipped by the inmates. In a certain part of this province is a town in which the Mohammedans reside. It has a market, a mosque, and a cell for the poor. There is also a judge and a Sheikh El Islam, nor is there any doubt that there must be in all the towns of China. Mohammedan merchants, who have a judge and a Sheikh El Islam, to whom their matters are referred. In this place I resided with one of the merchants, and remained among them for fourteen days, in which time not a day passed without my receiving presence from them. Beyond this city neither the Mohammedans nor infidels of China have another. Between it, and the obstruction of Gog and Magog, there is, as I was told, a distance of sixty days. The people who inhabit that place eat all the men they can overcome, and hence it is that no one goes to those parts. I did not see anyone, however, in these parts, who had either seen the obstruction himself, or who had seen one who had seen it. I was also told in Sinkilan that a considerable personage was in that neighborhood, who was upwards of two hundred years old, that he never ate, drank, spoke, or took any delight wherever in the world. His powers were so great and so perfect, and that he lived in a cave without the city, in which also his devotions were carried on. I went to the cave and saw him at the door. He was exceedingly thin, and of copper color. He had marks of a devotional character about him, but had no bird. When I saluted him, he seized my hand and smelled it. He then said to the interpreter, This man is just as much attached to this world as we are to the next. He said to me, You have seen a wonder. Do you remember when you came to an island in which there was a temple and the man sitting among the images who gave you ten dinars of gold? I answered. I do. He rejoined. I am the man. I then kissed his hand. He then considered for little time and went into the cave, seeming to repent of what he had said. And as he did not come out again, we forced ourselves and went in after him. Him, however, we did not find. But there was one of his companions, who had before him a number of the paper notes. These, said he, are your feast. So go back. I said, We wait for the old man. He replied, If you stay here for ten years, you will not see him, for it is his practice that when he has exhibited one of his mysteries to anyone, that man sees him no more. Nor suppose that he is absent. The fact is, he is now present. I much wondered at this and returned. I have on a former occasion related the affair of the Jogi who gave us the dinars when among the images in the temple of a certain island. After this I told the story of the old man to the judge of the town, and the sheikh El Slam, who said, Such is his general practice with those strangers who go to see him. But no one knows what religion he is of. The person continued he, that you supposed to be one of his companions, was the old man himself. I have been told too, that he had disappeared for about fifty years, but returned to a displace within the last year, that the sultan and others beneath him visit the old man and that he gives each of them presents suitable to his station. He gives presents in like manner to the poor who visit him. In the cave in which he lives, there is nothing to attract the attention, and his discourse is of times that are past. He will occasionally speak of the prophet and say, Had I been with him, I would have assisted him. He also speaks of Omar ibn Katab, and with peculiar respect of Ali son of Abu Talib. I was told by Alhad Odin of Sanjar, the head of the merchants, that he one day entered the cave when the old man took him by the hand. I had, said he, immediately the idea that I was in a large palace, that the sheikh was sitting in it upon the throne, with crown on his head, and his servants standing before him. I thought I saw the fruits falling into streams there, and taking one to eat, I found myself in the cave standing before him, and him laughing at me. I had, however, a severe feat of sickness, in consequence of this, which did not leave me for some month. After this I visited him no more. The people of this country think he is a Muhammadan, but no one has seen him pray, though he is constantly fasting. I now returned to the city of El Zaitun by the river, and soon after my arrival came the answer of the Khan to his lieutenant there, in which it was ordered that I should be honorably provided for and sent to the presence, either by land or by the river, as I might choose. They accordingly provided me with vessels and servants, and I proceeded at the charge of the Sultan by the river, leaving one village in the morning, and arriving at an order in the evening. This we did for ten days, and then arrived at the city of Fanjanfur, which is a large and handsome place, situated in a plain and surrounded with gardens, something like the plain of Damascus. Here I was met by the Church, the presbyters of Islamism and merchants, with the emir of the city and the officers of his forces, by whom the Emperor is entertained in the most honorable manner. I accordingly entered the city. It has four walls. Between the first and second of these are the Emperor's servants, who watch the city. Between the second and third are the troops of cavalry, and the city magistrate. Between the third and fourth are the Mohammedans, where also I took up my residence with their sheikh, Zair Odin. Within the fourth wall are the Chinese, and this is the largest part of the city. It was strange enough that one day, when I was at a feast which they had made for me, in came one of the great Mohammedan Fakirs, whom they welcomed by the title of the sheikh Kawan Odin. After the salutation and his joining our society, I was wondering at his appearance, you had looked at on him for some time, when he said, why do you continue looking at me, unless you know me. I then asked him of his native place. He said it was Subta, Sulta. I said, well, I am from Tangiers. He then renewed his salute and wept, and at this I wept too. I then asked whether he had been in India. He said, yes, at the palace in Delhi. When he said this, he came to my recollection, and I said, are you El Bashri? He said, yes. He had come to Delhi with my uncle, Abul Qasim El Mursi. When he was young and before a bird had appeared on his cheek, he was then one of the most clever at retaining the Quran by memory, and of those termed Benchers. I had mentioned him to the Emperor of India, who accordingly wished to retain him in office. But this he did not accept of. His wish was to go to China. The Emperor had given him 3,000 dinars, and he had then set out for China. In China he was put in office among the Mohammedans and became possessed of great wealth. After this he sent me several presents, his brother I met sometime after, in Sudan. At a distance between these two brothers, in Kanjura, I resided 15 days, I then proceeded by the river, and after 4 days arrived at the city of Bayram Katlu, which is a small place, the inhabitants of which are very hospitable. In this place there were not more than 4 Mohammedans, with one of whom I resided for 3 days, and then proceeded by the river voyage of 10 days, and arrived at the city of El Kansa. The name of this place is similar to that of the poet as El Kansa, but I do not know whether the word is Arabic or not, or whether the Arabic has any agreement or not with their language. This is the largest city I had ever seen on the face of the earth. Its length is a journey of 3 days, in which a traveler may proceed on and find lodgings. It is as we have already said of the manner of building among the Chinese, so construct that each inhabitant has his house in the middle of his land and garden ground. The city is divided into 6 cities, all of which are surrounded by a wall, and of which we shall presently say more. When we approached this city, we were met by its judge, the presbyters of Islamism and the great merchants. The Mohammedans are exceedingly numerous here. This whole city is surrounded by a wall. Each of the 6 cities is also surrounded by a wall. In the first reside the guards with their commander. I was told that in the master rows these amount to 12,000. I lodged one night in the house of the commander. In the second division are the Jews, Christians, and Turks who worship the sun. These are numerous, their number is not known, and theirs is the most beautiful city. Their streets are well disposed, and their great men are exceeding wealthy. There are in the city a great number of Mohammedans, with some of whom I resided for 15 days, and was treated most honorably. The third division is the seat of the government. In this resides the chief commander of all China, with the forces. When I entered its gate, my companions were separated from me on account of the press, and I remained alone. I was here met by the prime minister, who carried me to the house of the commander of the forces, the Emir Karthi. This was the person of whom I have already given some account, who cast his eyes upon the goat's hair garment, which had been given me by the friend of God, the Sheikh Jalal Odin of Shiraz. This fourth city is the most beautiful of all the six. It is intersected by three rivers. I was entertained by the Emir Karthi in his own house, in the most splendid manner. He had brought together to this feast the great men of both the Mohammedans and Chinese. We had awesome musicians and singers. I stayed with him one night at the banquet, where present the Khan's jugglers, the chief of whom was ordered to show some of his wonders. He then took a wooden sphere in which there were holes, and in these long straps, and threw it up into the air till it went out of sight, as I myself witnessed while the strap remained in his hand. He then commanded one of his disciples to take hold of and to ascend by this strap, which he did until he also went out of sight. His master then called him three times, but no answer came. He then took a knife in his hand, apparently in anger, which he applied to the strap. This also ascended till it went quite out of sight. He then threw the hand of the boy upon the ground, then his foot, then his other hand, then his other foot, then his body, then his head. He then came down, panting for breath, and his clothes stained with blood. The man then kissed the ground before the general, who addressed him in Chinese, and gave him some other order. The juggler then took the limbs of the boy, and applied them one to another. He then stamped upon them, and it stood up complete and erect. I was astonished, and was seized in consequence by a palpitation at the heart. But they gave me some drink, and I recovered. The judge of the Mohammedans was sitting by my side, who swore that there was neither a scent, decent nor cutting away of limbs, but the whole was mere juggling. On this very night I entered the fifth city, which is the largest of them. It is inhabited by the common Chinese people, among whom are the most ingenious art-fishers. In this place are made Kansawiya garments. The most wonderful things they make are dishes, composed of reeds glued together, and painted over with colors, such that when hot meat is put into them, they do not change their color. Then of these may be put into one another, and a person seeing them would suppose them to be only one. For these they have a cover, which contains them all, and their softness is such that should they fall from a height, they would not break. They are wonderful productions. After this I entered the sixth city, which is inhabited by sailors, fishermen, sheep caulkers, and carpenters. I was told after this by the wealthy Mohammedans that some of the relations of the Great Khan had revolted, and that they had collected an army, and gone out to give him battle. They had collected 100 companies of cavalry, each company of which amounted to 10,000. The Sultan had on this occasion of his own particular friends and stipendiers 50,000 cavalry, and of food soldiers 500,000. He was also posed by the greater part of the nobles, who agreed that he ought to abdicate the throne, because he disregarded the regulations of the Yazakh, led down by his ancestor, Cengiz Khan. They accordingly went over to the side of his uncle's son, who had set up a claim against him. They also wrote to the Khan, advising him to abdicate the throne, and promising that the province of Al-Khansa should be apportionate to him. This he refused to exceed to, and gave them battle. But after a few days he was put to the road and killed, before he had arrived at his palace. The news of this soon came to the city, and drums and trumpets were sounded accordingly during the space of two months, for joy at the accession of the new Khan. The Khan who had been killed, with about a hundred of his relatives, was then brought, and a large sepulchre was dug for him under the earth, in which the most beautiful couch was spread. And the Khan was, with his weapons, led upon it. With him they placed old gold and silver vessels he had in his house. Together with four female slaves, and six of his favorite mom-looks, with a few vessels of drink, they were then all closed up, and the earth he put upon them to the height of a large hill. They then brought four horses, which they pierced through at the hill, until all motion in them ceased. They then forced a piece of wood into the hinder part of the animal till it came out at his neck, and this they fixed in the earth, leaving the horses thus impaled upon the hill. The relatives of the Khan they buried in the same manner, putting all their vessels of gold and silver in the grave with them. At the door of the sepulchres of ten of these, they impaled three horses in the manner just mentioned it. At the graves of each of the rest, only one horse was impaled. This was an audible day. All the people of the city, Chinese, Mohammedans, and others, were present to the occasion, and had on their mourning, which consists of a sort of white hood. I know of no other people who do so on such occasions. When however, the former emperor was killed and Firon the son of his uncle, who had made war against him, had been put in power, he chose to fix his residence at Kora Karun, on account of its nearness to the territories of his uncle, the king of Turkistan, and Mawara El-Nar, but those nobles, who had not been present at the death of the former Khan, revolted. Upon this occasion they stopped up the roads, and this affection spread itself like a flame, hitting men among the Mohammedans advised me to return to the city of El-Zaitun, before the confusion should become general, and accordingly they petitioned the minister of King Firon to give me permission, which he did, with an order for my maintenance, according to custom. CHAPTER 24 RETURNS BY THE RIVER TO EL-ZITUN Sales for Sumatra, driven by adverse winds, at length gets to Sumatra. Married ceremony. Sales for Hindustan. Arrived at Kallam. Calicut. Zofar in Arabia. Moskadel Tareid. Port of Shia. Kelba. Telhan. Hormuz. Uzistan. Lahr. Janjabul. Kaldun. Hakun. Saman. Sabah. Shiraz. Isfahan. Basra. Kufa. Ambar. Damascus. Aleppo. El-Khalil. Damietta. Cairo. Idab. Jeddah. Mecca. Jerusalem. Cairo. Alexandria. Yarba. Faiz. Tanjira. Tanjirs. Gibralda. Gibraltar. Andalusia. I then returned by the river descending from Al-Khanza to Khanjafur, and thence to the city of El-Zaitun. When I got there I found some junks bound for India, and got into one belonging to El-Malik, El-Zahir, King of Sumatra, whose servants are Muhammadans. In this we sailed with a good wind for ten days. The sky then became obscure and dark and a storm arose, and consequence of which the vessel got into a sea unknown to the sailors. The people in the junk were all terribly afraid and wished to put back, but it was impossible. After this we saw one morning at daybreak a mountain in the sea at the distance of about twenty miles. And towards this the wind was carrying us. The sailors wondered at this because we were far from land and because no mountain had been observed in that part of the sea. It was certain that if the wind should force us to it we should be lost. We then betook ourselves to repentance and prayer to Almighty God with all our hearts. And in addition to this the merchants made many vows. The wind then became calm in some degrees when after sunrise we perceived the mountain we had seen was in the air, and that we could see light between it and the sea. I was much astonished at this, but seeing the sailors and the utmost perturbation in bidding farewell to one another I said, Pray, what is the matter? They said, What we supposed to be a mountain is really a roll, and if he sees us we shall assuredly perish, there being now between us and him a distance of ten miles only. But God in his goodness gave us a good wind and we steered our course in the direction from him so that we saw no more of him, no had we any knowledge of the particulars of his shape. After two months from this day we got to Java, and shortly after landed at Sumatra. Here we met with the king of the place, El Malik, El Zahir, just returning from a victory in bringing many captives with him. He received us very honorably and supplied us with everything necessary. He was then about to marry his son in air. I was present at the wedding and witnessed the closeting. It was a strange ceremony. I never saw anything like it elsewhere. It was this. They set up a large sort of pulpit in the courtyard of the palace, and covered it with silk. The bride then came from the inner apartments on foot, with her were about forty ladies carrying her train. These were the ladies of the sultan, his nobles and ministers. They were all unveiled and exposed to the gaze of high and low. This, however, is not customary among them except on the occasion of some noble marriage. The bride now ascended the pulpit preceded by musicians and singers, male and female, who danced and sang. After this came the bridegroom who was the king's son, mounted on an elephant and sitting on a throne placed on the back of the animal. Over his head was an awning. He had a crown on and on the right and left were about a hundred young men, sons of governors, ministers and generals. These were all clothed in white and riding on horses, comparisoned. On their heads were caps set with gold and jewels and every one of them was beardless. When the prince came in, dirhams and dinars were scattered among the people. The sultan himself sat and witnessed the whole. The prince then alighted and walked to his father, and, taking hold of his foot, kissed it. He then ascended the pulpit to the bride who rose to him and kissed his hand. He then sat by her side, the lady standing before them, richly dressed out. The falful nut and beetle leaf were then brought in and the bridegroom, taking some in his hand, put it into her mouth. The bride next took some and put it into his mouth. The bridegroom then took a beetle leaf and put it into his mouth then into hers. The bride did the same to him. The covering of the pulpit was then let down upon them and the hole was carried into the interior of the palace. When the people had feasted themselves they all dispersed. I remained in this island for two months as the king's guest. I then was put on board one of the junks, the sultan having presented me with some lignum allows, camphor, clove, sandalwood and provisions. I then set sail for Kalaam, where I arrived after a voyage of forty days. After this I went to Kalaqat in Malabar. I then went aboard a vessel and after a voyage of eight and twenty days came to Zafar. This was in the month of Moram in the year forty-eight, i.e. A.H. 748, April, A.D. 1347. At this time I found its king, El-Malik El-Maseer, son of El-Malik El-Mogeth. The same person who reigned when I formally visited this place. From this place I sailed to Masqad El-Toriat, then to the port of Shia, then to the port of Kelba, the name of which is the feminine form of Kelb, a dog, then to Tel-Han, all which places are subject to the government of Hormuz but are considered as belonging to Oman. I then proceeded to Hormuz and stayed there three days. From this place I went to Kursistan, Kuzistan, and from Thins to Lahr, then to Janjabal, from this place to Kaldun where I remained three days. I then proceeded to Haqqan, then to Saman, then to the city of Saba and then to Shiraz, when I found Abu Ishaq, the reigning king, but who was then absent from Shiraz. I then went on to Mayan, then to Bazd Qash, Yed Qash, then to Khalil, then to Kansak, then to Isfahan, then to Tostar, then to El-Hawair, Hawaiza, then to Basra, then to Meskid Ali ibn Abi Talib, then to Kufa, then to Sarsar, then to Baghdad where I arrived in the month of Shuwal in the year 48, i.e. 748, the king of which was at this time the Sheikh Hassan, son of the aunt of the Sultan Abu Said. After this I proceeded to the city of Ambar, then to Heet, then to Haditha, then to Ana, then to El-Raba, then to El-Sakhna, then to Tadmor, then to Damascus of Syria, the whole time of my absence from which had been twenty-four years. The chief judge of the sect of Shafiyah was now Tadeq Adan El-Sabqi. From this place I went to Aleppo and then returned to Damascus, then to Jerusalem, then to the city of El-Kalil, Hebron, then to Gaza, then to Damietta, then to Fareskur, then to El-Mahala El-Kobra, or the Great Station, then to Damanhur, then to Alexandria, then to Cairo. At this time there was a general plague throughout Egypt. I was told that the number of those who died daily in Cairo amounted to one hundred twenty thousand. The reigning prince at this time I entered Egypt was El-Malik, El-Nasir, Hassan, Ibn El-Malik, El-Nasir, Muhammad, Ibn Kallawun. I then proceeded from Cairo on the way to Upper Egypt for Aida. There I took shipping and got to Jeddah, then to Mecca, may God ennoble it. I arrived at this place in the month of Shaban. In the ninth and fortieth year, AH 749, and in this year I performed the pilgrimage. I then returned with the Syrian Khiravant to Taiba, the city of the Prophet. I visited his grave and returned with them to Jerusalem. I then hired a passage back to Cairo, but as a desire of seeing my native country now came upon me, I prepared to take my journey to the west. I traveled accordingly to Alexandria, and in the month of Safar, AH 750, I set sail and arrived at the island of Jarba. From this place I sailed in another vessel to Fares, then to Safakus, then to Miliana, then to the city of Tunis, then to Tilumsan, then to the palace of Fez, where I arrived in the latter part of the month Shaban in the year 750. The reigning king at this time was the commander of the faithful Abu Anan. I presented myself to him and was honored by a sight of him. The all that surrounded him made me forget that of the king of Iraq, his elegance that of the emperor of India, his politeness that of the king of Yemen, his bravery that of the king of the Turks, his mildness that of the emperor of Constantinople, his religious carriage that of the emperor of Turkestan, his knowledge that of the king of Sumatra, for he so overwhelmed me with his favors that I found myself quite unequal to express my gratitude. In Fez II I terminated my travels after I had assured myself that it is the most beautiful of countries. The poet has truly said of it, ask me my proof. Why in the West countries you find the sweetest, best? Tis this. Hince rides the full-orbed moon and hither hastes the sun at noon. It was now my wish to visit the tomb of my father. And accordingly I left Fez for Tangiers, from that place I went to Subta. It then occurred to me that I should have pleasure in the warfare for the faith. I therefore set sail from Subta to Spain. And the first place I saw was the Hill of Victory. This is one of the greatest refuges of Islamism, and one which forced sorrow down the necks of the idolaters. From this place commenced Islamism in the Great Victory, for here landed Tariq ibn Zaid, the slave of Musa ibn Nasir at the time of his passing over to Spain. From this circumstance it was named after him and called Jabal Tariq, effectively, Jabralta. It is also called the Hill of Victory because his beginnings had their commencement here. But a despicable foe had had possession of this place for about twenty years until our Lord the Sultan Abu El-Hassan reduced him and sent his son with an army, which he strengthened with many reinforcements and obtained a complete victory. He then rebuilt and strengthened its fortifications and walls and stored it with cavalry, treasure and war-like machines. This was one of his good deeds, the effects of which still remain. I proceeded from the Hill of Victory, Jabralta, which is one of the most extensive and handsome strongholds of Islamism, where I had made it celebrated and learned men, of whom one was my maternal uncle's son. Abu El-Kasim ibn Battuta, after I had remained there some days and then went to the city of Marbella, which is a strong and handsome place. From this place I went to the city of Malaga, one of the chief cities of Andalusia. Its charming districts lie together and enjoy the advantages of both sea and land. It abounds with excellent production, so that eight roddies of grapes are sold for a small dinar. Its figs and pomegranates are unequaled. From this place I traveled to the city of Tabsh, from that to Hama, which is a small town and in which there are warm springs. I then went to Granada, the chief city of Andalusia, which for its structures and suburbs is unequaled in the whole world. It is divided by the well-known river Shanil. Besides this however there are many other rivers as well as cisterns, gardens, orchards and palaces surrounding it on all sides. The king of Granada was at this time Abu El-Walid Yusuf ibn Nasir. I never met him on account of a disease under which he then labored. His noble and excellent mother, however, sent me some dinars for my support. I here met some of the learned men of the place of whom the most surprising was a young man named Abu Jafar Ahmed ibn Rizwan El-Jidhani. His astonishing peculiarity was this, that although he was brought up in a desert and had never either studied or given himself any trouble about learning, yet he produced poetry so good as scarcely to be equaled by the most accomplished writers. The following is a specimen. Friend, from whom tis pain to part take thy station in my heart. Through my eye its lucid door view the structure oar and oar. There in throne dought always see every chamber filled with thee. But when from thee with pain distressed I feel the void within my breast, my vacant eyes too well declare their favorite inmate is not there. But when my charms, my spirits fill, I close my lids to keep thee still. Recording by Mary Lou in New York City, the travels of Ibn Batuta by Ibn Batuta, translated by Samuel Lee, chapter 25, Africa. From Granada I went to the hill of victory and from that place took shipping and sailed to Subta, then to Asila, then to Salah. This is, according to Abul-Faida, an ancient and thickly inhabited city having on its west the ocean and on its south a river with gardens and vineyards. It is said that Abid El-Mumin, its high priest, built a large palace on the bank of the river on its south and adjoining the sea. And that his followers, choosing the parts adjoining, built the city which was called El-Midiah. Salah, it is added, is a moderate-sized district of the extreme western division and the nearest part of it to Spain. Its soil consists mostly of red sand. The river is large and is subject to the reflux of the tide. The city abounds with provisions. The district subject to its rule are on its south and are called Tamazna, abounding with cultivation and pastureage. I then traveled from Salah by land to Marrakesh, which is a most beautiful city of extensive trade and territory. One of its poets has thus described it. Morocco blessed in sight, in health, brave in nobles, great in wealth. Here will the homeless wanderer find welcome to cheer his drooping mind. One only doubt can now remain, such as to give a moment's pain, whether the eye or ear can boast the privilege of blessing most. From this place, I went to McNassa, near Fez, and situated on its north. It is remarkable for the great number of its olives. Ibn Said has said that McNassa consists of two white cities separated from each other the distance of a horse's course. It is one stage from Fez, and its river is called the Fulfal. Fez is, according to Abul Fada, two cities between which runs a river and contains several springs which supply streams. Both cities have in all thirteen gates. The water, thus supplied, runs into the streets, houses, and baths, a thing witnessed neither in the east nor the west. The place was founded since the times of Islamism. Ibn Said has related, after El Hijazi, that when they began to dig for the foundations, they found an ax, a phas, in the excavations, and hence it took its name. It is said that there are within the city and upon its river about three hundred watermills constantly worked by the stream. The people are remarkable for the comforts of life which they enjoy. El Faz is its citadel which is situated on the highest spot in it and through which the river runs. There are here three mosques in which there is preaching and from it to Sukta is a distance of ten days. The source of its river is half a day's journey from the city. It then runs through meadows and among flowers until it enters the place. Faz is said in the Atwal to be a village of ten jeers. Then I went to the palace of Faz and presented myself to the commander of the faithful, the Sultan Abu Annan. May God give him happiness. After this I bade him farewell with an intention to visit Sudan and came to Sigilmasa which is a very handsome city. It produces very many good dates and in the abundance of these it may be compared with Basra except only that those of this place are the best. I lodged at this place with the theologian Mohammed el-Bashiri, the brother of him I had seen in the city of Qajran-Fur in China. I proceeded from this place in the beginning of the month Muharram and of the year 753 February 1352 with a large company of merchants and others. And after a journey of five and 20 days arrived at Tagari, a village in which there is nothing good for its houses and mosques are built with stones of salt and covered with the hides of camels. There is no tree in the place. It has nothing but sand for its soil and in this are mines of salt. For this they dig in the earth and find thick tables of it so laid together as if they had been cut and placed underground. No one however resides in these houses except the servants of the merchants who dig for the salt and live upon the dates and other things which are brought from Sigilmasa as well as upon the flesh of camels. Sigilmasa is eastward of Daha and is the capital of the district so called. It has a river which comes from the southeast divides and passes by the east and western parts of the city. It abounds in gardens and has eight gates at which gate so ever of these you go out you will see the river the palms and other trees. Around all the gardens and palms there is a wall intended to keep off the predatory Arabs and this encloses a space of 40 miles. The city adjoins the desert which divides between the western districts and Sudan. No building is to be seen either to the south or west of it. Ibn Said has said that its inhabitants poison dogs and eat them and that its soil is soft and easy of culture. To them come the people of Sudan from their different districts and load themselves with the salt which among them passes for money just as gold and silver does among other nations and for this purpose they cut it into pieces of a certain weight and then make their purchases with it. A handful of salt purchased four or five good sized fish. The water of Tagari is poisonous we found it injurious. Of this they take however to carry them over the desert which is 20 stages in extent and is without water. After passing this we arrived at Tasala a stage at which the caravan stop and rest three days and then prepare to enter the great desert in which there is neither water bird nor tree but only sand and hills of sand which are so blown about by the wind that no vestige of a road remains among them. People can travel therefore only by the guides from among the merchants of which there are many. The desert is moreover exposed to the light and is dazzling. We passed it in 10 days. We then came to the city of Abu Latta in the beginning of the month Rebia El Awal. This is the first district of Sudan which as they say belongs to a lieutenant of the Sultan of the countries of Faba which means lieutenant. When we had got to this place the merchants stowed their goods in an open area and charged some blacks with the custody of them. At this place I lodged with a man from Salah but it was my wish to return from Abu Latta as soon as I had witnessed the vile dispositions of the blacks and the contempt in which they held the white people. It then occurred to me however that I would complete my knowledge of these countries and accordingly we remained at Abu Latta 50 days. It is an exceedingly hot place with a few small palm trees in it under the shade of which they sow the melon. The water of the place is found in pits having been absorbed by the sand. Mutton is in great plenty. Their clothing is all brought from Egypt. The greater part of the inhabitants are merchants. Their women are exceedingly beautiful and more respectable than the men. The character of these merchants is strange enough for they are quite impervious to jealousy. No one is named after his father but after his maternal uncle and the sister's son always succeeds to property in preference to the son. A custom I witnessed nowhere else except among the infidel Hindus of Malabar. But these are Mohammedans who retain their prayers by memory, study theology and learn the Quran by rote. As to their women they are not shy with regard to the men nor do they veil themselves from them although they constantly accompany them at prayers. Anyone who wishes to marry one of them may do so but he must not take her with him out of the country and even if the woman should wish to go her family will not allow her. It is a custom among them that a man may have a mistress of women strangers to him who may come and associate with him even in the presence of her own husband and of his wife. In like manner a man will enter his own house and see the friend of his wife with her alone and talking with her without the least emotion or attempt to disturb them. He will only come in and sit down on one side till the man goes. Upon a certain day I went into the judge of Abu Latta who was an eminent man at that time my host and with whom I had formed a friendship. I saw with him a handsome young woman and wished to leave him for I knew his wife and that this was a different person. The woman smiled at me but did not blush. He said this is my female friend she is no stranger. I remonstrated with him and said this is a strange woman you are an eminent qazi and judge of the Muhammadans how then can you be alone with her? He said this is our custom nor is there any suspicion from our being in society together. He did not however benefit by my advice nor did I visit him after this. I then proceeded from Abu Latta to Mali the distance of which is a journey of four and twenty days made with effort. The roads are safe so I hired a guide and proceeded with three of my companions. These roads abound with trees which are high and so large that a caravan may shade itself under just one of them. As I passed by one of these trees I saw a weaver weaving cloth within a cleft of its trunk. Some of these will grow so corrupt that the trunk will become like a well and be filled with a rainwater and from this the people will drink. Sometimes the bees will be in these in such numbers that they will be filled with honey which travelers take for their use. It is affirmed by Ibn Jazil Kelbi, the epitomator of this work, that there are in Andalusia two chestnut trees such that a weaver may sit and weave cloth in them. Ibn Battuta proceeds. The gourd grows so large in Sudan that they will cut one into halves and out of these make two large dishes. The greatest part of their vessels moreover are made of the gourd. After ten days from our leaving Abu Latin we came to the village Zagari which is large and inhabited by black merchants. Among these lives a number of white people of the Abadzia sect of heretics. We then left this place and came to the great river which is the Nile. Upon it is the town of Karasanju from which the Nile descends to Kabara then to Zaga the inhabitants of which were the first in these parts to embrace Islamism. They are religious and fond of learning. In the south of this district is the city of Zagawa. The villages of the people of Zagawa and Tadju are extended through the space situated upon the windings of the Nile. They are people of the same stock except that those of Tadju are the handsomest and best behaved. It is said in the Azizi that from Dongola to the country of Zagawa westward is a distance of 20 stages. From this place the Nile descends to Tambaktu then to Karkaw both of which we shall give some account. It is said by Ibn Said that Karkaw is the residence of the Sultan of these parts and that he is an infidel opposite to him on the west are the Muslims of Ghana and on the east those of El-Kanam. This place has a river named after itself but the place itself is to the eastward of this its river. It is said in the Kanun that Karkaw is situated between the equinoctial line and the beginning of the first climate. It is said in the Azizi that the latitude of Karkaw is 10 degrees and that the inhabitants are Muslims. In the city of Ghana is the residence of the king of the districts of Ghana who lays claim to being a descendant of Hassan son of Ali. To this place travel the western merchants from Sigilmassa through an immense desert of 50 days and from it they bring nothing but red gold. Ibn Said has said that it has a Nile which is a branch of the Nile of Egypt and that it flows into the ocean in a longitude of 10 and a half degrees and in the latitude of 14 degrees so that between this place and Ghana is a distance of about four degrees. Ghana stands on both sides of its river it is also said that Ghana contains two cities one of which is inhabited by Muslims and the other by infidels. The Nile then proceeds to the town of Muli which is the extreme district of Mali. It then goes on to Yuhi the greatest district of Sudan and the king of which is the most potent. No white person can enter here for if he attempt to do so they will kill him before he reaches it. The Nile then descends from this place to the countries of Nubia the inhabitants of which are Christians then to Dongola which is the largest district they possess. The king of which is named Ibn Khan's Odin who became a Mohammedan in the times of El Malik El Nasir. The Nile then descends to the cataracts which terminate the regions of Sudan dividing them from upper Egypt. From Karsanju I went to the river Sansara which is about 10 miles from Mali. I then went to the city of Mali the residence of the king. I there inquired for the residence of the white people and lodged with them. They treated me very honorably. The Mohammedan judge of the blacks who was a celebrated haji made me his guest and sent me a present and a cow. I was sick for two months in Mali but God restored me. It happened that Manai Suleiman the Sultan of Mali a most avaricious and worthless man made a feast by way of kindness. I was present at the entertainment with some of our theologians. When the assembly broke up I saluted him having been brought to his knowledge by the theologians. When I had left the place he sent me a meal which he forwarded to the house of the judge. Upon this occasion the judge came walking hastily to me and said up for the Sultan has sent you a present. I hastened expecting that a dress of honor some horses and other valuables had been sent but behold they were only three crusts of bread with a piece of fried fish and a dish of sour milk. I smiled at their simplicity and the great value they set on such trifles as these. I stayed here after this meal two months but saw nothing from him although I had often met him in their friendly meetings. I one day however rose up in his presence and said I have traveled the world over and I have seen its kings and now I have been four months in thy territories but no present or even provision from thee has yet reached me. Now what shall I say of thee when I shall be interrogated on the subject hereafter? Upon this he gave me a house for my accommodation with suitable provisions. After this the theologians visited me in the month of Ramadan and out of their whole number they gave me three and thirty mithkals of gold. Of all people the blacks debased themselves most in presence of their king for when any one of them is called upon to appear before him he will immediately put off his usual clothing and put on a worn out dress with a dirty cap. He will then enter the presence like a beggar with his clothes lifted up to the middle of his legs. He will then beat the ground with both his elbows and remain in the attitude of a person performing a prostration. When the sultan addresses one of them he will take up the garment off his back and throw dust upon his head and as long as the sultan speaks everyone present will remain with his turban taken off. One of the best things in these parts is the regard they pay to justice for in this respect the sultan regards neither little nor much. The safety too is very great so that a traveler may proceed alone among them without the least fear of a thief or robber. Another of their good properties is that when a merchant happens to die among them they will make no effort to take possession of his property but will allow the lawful successors to take it. Another is their constant custom of attending prayers with the congregation for unless one makes haste he will find no place left to say his prayers in. Another is they're insisting on the Quran's being committed to memory for if a man finds his son defective in this he will confine him till he is quite perfect nor will he allow him his liberty until he is so. As to their bad practices they will exhibit their little daughters as well as their male and female slaves quite naked in the same manner will the women enter into the presence of the king which his own daughters will also do nor do the free women ever clothe themselves till after marriage the greatest part of them will eat stinking dead bodies dogs and asses. I traveled in the next place from Mali the sultan having given me a hundred methcals of gold which place I left in the month of Muharram in the year 54 AD February 1353 and came to a gulf which branches out of the Nile and upon the banks of which there were very large beasts. I wondered at them and thought they were elephants from the great numbers there are in those parts but when I saw them enter the water I inquired about them and was told that they were sea horses which go out to graze and then return to the water. They are larger than the land horses and have manes and tails. Their heads are like those of horses and their legs like those of elephants. I was told by some credible aji's that the infidels of some parts of Sudan will eat men but that they will eat none but blacks because they say the white are injurious on account of their not being properly matured and that when their sultan happens to send his ambassadors to one of the kings of the black muhammadans and intends to honor them with a feast he also sends to them a black slave whom they kill and eat and then return their thanks for the honor and favor done them. After some days I arrived at the city of Timbaktu the greater part of the inhabitants of which are merchants from Latham which is a district of Mali. Here is also a black magistrate on the part of the sultan of Mali. I next arrived at the city of Karkal which is large and one of the most beautiful in Sudan. Here they transact business with the Kauri like the inhabitants of Mali. After this I arrived at the city of Bardama the inhabitants of which protect the caravans. Their women are chaste and handsome. I next arrived at the city of Nakda which is handsome and built with red stone. Its water runs over copper mines which changes its color and taste. The inhabitants are neither artisans nor merchants. The copper mine is without Nakda and in this their slaves are employed who melt the ore and make it into bars. The merchants then take it into infidel and other parts of Sudan. The sultan of Nakda is a Berber. I met him and was treated as his guest and was also provided by him with necessaries for my journey. I was afterwards visited by the commander of the faithful in Nakda who ordered me to wait on him which I did and then prepared for my journey. I then left this place in the month of Shaban in the year 54 AD 1353 and traveled till I came to the territories of Hakkar. The inhabitants of which are a tribe of the Berbers but a worthless people. I next came to Silmasa and from thence to Fez the residence of the commander of the faithful to whom I presented myself and kissed hands. I now finished my travels and took up my residence in this country. May God be praised. End of section 14. End of the travels of Ibn Battuta by Ibn Battuta translated by Samuel Lee.