Month: March 2018 (Page 4 of 7)

The Itinerary of Benjamin of Tudela: Damascus

March 22, 2018 / Molly / 0 Comments

After Benjamin’s time in Banias, he traveled two days to Damascus, which he described as “the great city.” As with many other cities he visited, Benjamin was concerned with Damascus’ geographic location, landmarks, and terrain. He noted that the city was surrounded by walls, with lots of greenery, about fifteen miles of it on each side. Benjamin mentioned that no other city has fruit as spectacular as Damascus. To continue with his observations about the terrain, Benjamin also talked about the rivers flowing from Mount Hermon, such as Amana and Pharpar. The city is located at the bottom of the mountain and the Amana River flows through the city while the Pharpar flows through the gardens and plantations. As with many other cities, Benjamin talked about its trade and access to other parts of the world. He did not speak extensively about it, he just mentions that they carry on trade with “all countries.”

As is characteristic of Benjamin of Tudela, he noticed architecture in the city. Specifically the architecture of the city’s mosque, the Gami of Damascus. He was never judgmental of other religious in his accounts, he usually just mentioned them matter of factly. He was so amazed by the Gami of Damascus that he said there was no other building like it in the world, with its “crystal glass of magic workmanship”, gold and class chambers, columns of gold, silver and marble, and a supposed rib of a giant. Benjamin’s descriptions usually seem very matter of fact, as if he has seen everything before, but it is apparent that he is impressed with this building given the amount of detail he supplied.

Then, as was customary for Benjamin in his travels, he mentioned the Jewish population, for that was the purpose of his travels. He learned that there were 3,000 Jews in Damascus and that most of them were “learned and rich men.” Also, the Academy of the land of Israel lived in Damascus and names other members of the Academy.

The last few sentences of Benjamin’s account of Damascus are interesting because they mention populations of other religions, which he did not normally do with other cities. Benjamin said that 100 Karaites lived in Damascus and 400 Cuthim. It was important to Benjamin that they all lived peacefully but did not intermarry.

What was interesting to me about Benjamin’s account of Damascus was his fascination with buildings and the inner-workings of a city. After reading many of Benjamin’s accounts of various cities, I know that Benjamin paid close attention to terrain and buildings and other structures. The purpose of his journey was to learn more about Jews on his way to Jerusalem, but he was able to see and learn about other things he was interested in as well.

Ibn Fadlan and the Land of Darkness: The Bashghirds

March 22, 2018 / messere / 0 Comments

In this part of his journey, Ibn Fadlan is utterly absorbed in their cultural and spiritual practices. He relates their tendencies to decapitation as well as their habit of eating lice and fleas. He names the Bashghirds as “…the worst of the Turks, the dirtiest and the readiest to kill,” lumping their practice of beard shaving in with decapitation and consumption of insects (23). Ibn Fadlan also takes the time to describe the Bashghirds apparent worship of “a piece of wood shaped like a phallus” and their practice of kissing it when they begin a journey or meet an enemy (23). The various religious practices catch and hold the attention of Ibn Fadlan as well. He describes in minor detail their “twelve lords” as well as meditating briefly upon a few particular clans that worship snakes, fish and cranes (24).

As far as geographical descriptions go, the only details Ibn Fadlan records are the various rivers he crosses to enter the land of the Bashghirds and then again to leave the Turkish people and continue on to the king of the Saqaliba.

What is so fascinating about this short but informatively dense excerpt of Ibn Fadlan’s writing is his focus on building evidence against the religious and cultural practices of the Bashghirds as a people, as if justifying his dismissal of them as “lost souls,” (24). Even his very first comment on this group of people is of the “precaution[s]” he took against them because “they are the worst of the Turks,” (23). He then describes their propensity for murder and their practice of shaving their beards, two tenants that directly oppose the beliefs of Islam. Already, we can see his prejudice against them forming, but Ibn Fadlan’s description of one particular Bashghird who converted to Islam underlines his distaste for the people themselves, based not only in religion.

When describing how the Bashghirds do not shy away from eating insects, including lice and fleas, Ibn Fadlan chooses to relate an anecdote involving a Bashghird who has converted to Islam. As he has demonstrated in other portions of the text, Ibn Fadlan mainly categorizes people by their religion, but he writes of this Islam convert in the same disparaging way he describes the other, non-Muslim Bashghirds. Ibn Fadlan writes, “We has with us a man of this people who had converted to Islam and who served us. One day, I saw him take a flea from his clothes and, after having crushed it with his fingernail, he devoured it and on noticing me, said: ‘Delicious!'” (23). The transition in tone from one of inclusion with the use of the “with” preposition as well as the mention that this man had converted to Islam, to one of disgust is striking. The way in which Ibn Fadlan constructs this anecdote (first likening the man to himself through religion and then separating him through this behavior) lends the Bashghird man a divisive air. The moment when he turns from his flea to Ibn Fadlan to say, “Delicious!” rings with contempt and mean-spirited behavior, which certainly seems to fall in line with Ibn Fadlan’s impression of the Bashghird people. What is so intriguing and surprising about this anecdote is the way that Ibn Fadlan almost seems to use the man’s race to categorize and characterize him instead of the connection they share in religion.

The Book of John Mandeville: The Land of Prester John

March 22, 2018 / stones / 0 Comments

Sir John Mandeville ends his account with the tale of the land of Prester John. He claims Prester John is regarded as “the Emperor of India”, and that his land, called “the isle of Pentixoire”, is composed of many kingdoms of Christians. It is exceedingly clear that Mandeville has never been to India, as he begins by describing it as being composed of islands because of “great floods flowing in from Paradise”. Here, the author of Sir John Mandeville’s narrative really takes advantage of being able to describe the land as he wishes, with no contradictions from other travelers; he describes an idealistic and fanciful land full of riches and beauty, where good rules over all and the Christians are in power. He justifies the small amount of visitors by explaining that merchants find what they need in the isles of Cathay, which are closer and a much less dangerous trip than the journey to the lands of Prester John. However, Mandeville assures his readers that the lands of Prester John are nevertheless exceedingly wealthy.

John Mandeville concentrates mostly on describing the faith and piety of Prester John and the wealth and beauty his land possesses. He describes Prester John and his people as being devout Christians who believe wholeheartedly in the Father, Son, and Holy Ghost, and who are loyal to one another and their faith. Even in battle, they are led by three gold crosses, who are protected by hundreds of thousands of guards. This is possible because, according to Mandeville, Prester John possesses an army composed of “innumerable men” to bring with him into battle. When not riding into battle, he carries a plain wooden cross with him, which seems to be a sign of humbleness, piety, and respect for the way his Lord died. However, despite the fact that Mandeville claims the people of Prester John’s kingdoms “set no store by material possessions”, he reports that Prester John also carries with him a vessel “full of gold and jewels, gems like rubies, sapphires, emeralds, topaz, irachite, chrysolites, and various other gems” as a symbol of his lordship and power. Sir John Mandeville then goes on to describe Prester John’s city, palace, and lands to be overflowing with exactly the type of material possession that he claims the people put no stock in. Mandeville seems to find it very important to emphasize the wealth and riches owned by the Prester John and his people. His descriptions of the gems and jewels that he apparently finds around every corner in Pentixoire seem intended to produce an awed and impressed reaction from his audience, rather than an accurate or realistic description of what a pious and humble Christian man might possess. In fact, most of Mandeville’s descriptions seem targeted towards producing a reaction rather than composing what might seem like a real world; he describes nearly everything as being either good and beautiful or evil and malevolent and therefore fought against by Prester John, and he finishes by reenforcing Prester John’s Christianity and the piousness of his people, even claiming that the kings under Prester John are all bishops, abbots, and other members of Christian clergy. Sir John Mandeville’s account of the lands of Prester John were designed to produce and amazed and dazzled reaction from his audience and connect that reaction to the idea of the greatness of Christianity.

The Book of John Mandeville: Jerusalem

March 22, 2018 / Alexis Wiggins / 0 Comments

In his narrative “The Book of John Mandeville” the author mentions Jerusalem many times before he actually talks about the city in a separate chapter, because Jerusalem is the destination of most of the routes in the first few chapters. The specific chapter about Jerusalem is, like many of the others, greatly religious based. Almost everything he mentions has a religious element to it. He talks about the location of the city, the terrain around it and the cities nearby. Many of these have religious names and he includes where the names came from. He describes various buildings in Jerusalem, and their religious importance. He goes off on a short tangent about the story of Jesus’ death on the cross, but then explains which places in Jerusalem are connected to the story. Almost every attraction he talks about has religious significance. He discusses some of the history of Jerusalem, especially regarding the races of people who have controlled it (religious groups like Christians and Jews are included in his definition of races) and includes information about the mountains nearby as well as the dead sea. Many other religious stories and figures are mentioned in the chapter also.

While other chapters in “The Book of John Mandeville” have seemed to be more for entertainment purposes than actual practical use, this chapter actually appears more like a guidebook for the religious pilgrim visiting Jerusalem. The author discusses in detail many different religious buildings and attractions and in some cases even includes where they are located in the city. He describes how many miles away other prominent cities in the area are and includes some history of the city itself. Almost all the information he includes in this chapter is religiously connected, and the chapter seems like the perfect companion for a pilgrim visit Jerusalem. Many of the most important religious places a pilgrim would want to visit are included in the chapter, and the author gives information on the religious history and significance for each of these. He also includes helpful information about the surrounding terrain, about the mountains and the dead sea nearby. The inclusion of descriptions of where other cities are in miles and how many steps it takes to get from one religious attraction to the other also lends to the feeling that this chapter is like a guidebook.

The Travels of Marco Polo: Andaman

March 22, 2018 / cosbye / 0 Comments

On Marco Polo’s voyage to India, he passes through many islands. One of the islands he comes across is Andaman. There is no description of his journey or how his journey led him to this island.

One of the first things Marco Polo says about the island is its greatness in size. He then discusses the defining aspects of the island. He says, “the people have no king. They are idolaters and live like wild beasts” (Marco Polo, 258). Marco Polo goes into more detail about the native people of Andaman and their physical characteristics. He says that the men of the island are worth describing and speaks of their animalistic features. He describes the men saying, “all the men of this island have heads like dogs, and teeth and eyes like dogs; for I assure you that the whole aspect of their face is that of big mastiffs” (258). He then defines them as a cruel race that feasts on outsiders to their land.

Marco Polo sets up the culture of the island as a place that is vastly different in comparison to his Western culture or what he considers to be civilized. He begins saying that the people do not have a ruler suggesting the island has a lack of authority and structure. He also says they are idolaters which Marco Polo uses negatively to suggest they have anti-Christian beliefs. Marco Polo moves onto describe the native people of Andaman. He compares the people to dogs, specifically to mastiffs in not only their facial features but further says they act like ferocious dogs in how they devour the people who do not belong to their land. Marco Polo’s racist views are evident in this passage. He already looks down on their culture for their lack of order and differing beliefs. Marco Polo expresses his opposition even further using fearsome descriptions of the Andaman natives. His descriptions of the people in Andaman suggest the cruelty of the entire race. It seems Marco Polo is using race as a signifier of personal attributes. Even further, it seems Marco Polo is alluding to the fact that the people who look and act in this dog-like manner must have something to do with their lack of authority and in their (what he believes) sinful views.

Marco Polo also focuses on the island’s goods and location. He says the island has an “abundance of spices of every kind” (158). Additionally, he says Andaman has food such as milk, rice, and “every sort of flesh.” Marco Polo emphasizes their fruits such as, apples and coconuts, and says they have others that are different from the ones in his home country. He then describes the difficulties ships have reached the island. He says the island is situated in a treacherous sea that does not allow ships to anchor or sail from the island. Marco Polo explains this is so because the sea is so strong it is able to eat away at the shore and drag trees from their roots into the gulf. Ships then get stuck in the gulf in the mass of trees and are unable to get out.

It is typical of Marco Polo to express interest in goods and resources due to his position as a trader. His emphasis on the different fruits on the island shows the reader that he intends on relaying to Westerns about the differences in land and culture. The passage about the unbelievable strong seas seems intentionally included in order to attract readers and make his journey sound thrilling. There is also a contradiction in the last section since it does not explain how Marco Polo was able to reach and depart from this said treacherous sea. This could either be read as a false assertion or that Marco Polo never traveled to the island.