Author: leffa (Page 1 of 2)

Upon mapping 10 points of Benjamin of Tudela’s journey on a modern map, and then re-mapping the same points on the medieval Tabula Rogeriana map, one can’t help but notice the similarities between both routes. From first glance, the Tabula Rogeriana map appears to be incorrect geographically-speaking: what we consider to be North today is depicted as the opposite on this map and the ratio between land and sea is disproportionate. Yet, if one were to rotate the Tabula Rogeriana map to be upside-down, or rather right-side up for modern day viewers, Benjamin’s route appears to be almost identical to that which was mapped on a modern map. These points were extremely difficult to find given that the Tabula Rogeriana map was written in Arabic. That said, it was more manageable to find all of my points by first finding larger cities such as Mecca and then Jerusalem and then reorienting myself based on the location of those cities. 

What is different however, is the detailed layout of the land on the Tabula Rogeriana map. It would make sense that the outskirts of the Tabula Rogeriana map are not correct as little to no medieval travelers treaded so far North, East and South, but it is similarly clear that the lands more populated at the time were not thoroughly traveled nor documented either. This would account for the bizarre and misshapen outlines of the countries surrounding the Mediterranean Sea. 

For instance, when looking at the Tabula Rogeriana, Rome and Istanbul appear to be located in their rightful places, but the land that separates them is not. It is known from Benjamin’s travel narrative that he traveled first from Rome to Greece, and then Greece to Turkey, crossing the different bodies of the Mediterranean Sea along the way. Yet, if one were to consult the Tabula Rogeriana instead, it would appear that Benjamin travelled from Rome to Turkey simply by remaining close to the shorelines on his left and not by crossing through the ocean that separates Italy from Greece. 

Furthermore, when comparing Benjamin’s route on the Tabula Rogeriana map and on the modern map, the two routes are very similar. It should also be noted that the cities Benjamin traveled to were relatively close in distance and his route on the Tabula Rogeriana map seems to form a logical loop from Rome to Alexandria —which was back towards where he had started. Like on the modern map, the Tabula Rogeriana map reveals (through the green labeling of water and the blue/white squiggles of ocean) that Benjamin was indeed traveling by boat through water-ways to reach each of the locations he documented having travelled to. This leads me to question the verity of this account of having traveled eastward towards Tibet and China, however the water-ways marked on the Tabula Rogeriana map would still support this route. 

In conclusion, if Benjamin really had travelled all the way out to Tibet and India before heading back towards Alexandria, Egypt, the Tabula Rogeriana map would still have been able to guide him toward the places he sought to visit. Regardless of the medieval map’s errors, the demarcations of land and sea relative to the locations Benjamin traveled to were relatively accurate.

https://drive.google.com/file/d/1heVrI-Q4FfCkRalk35vYYUftCSn9I8iu/view?usp=sharing

The original file for this map was too large to upload, however a smaller version is available by clicking on this link!

Benjamin’s travels to the Khuzistan province, otherwise known as the ancient civilization of Elam in Iran, seem to have been documented because of an important lesson he learned there. Benjamin began by explaining the layout of the land. When he visited Elam, the province was not fully inhabited and consisted of much waste and ruins. He traveled towards the center of the province however, which was where one could find the capital and palace of King Ahasuerus: Shushan. In Shushan there were 7,000 Jews and 14 synagogues. The most significant of these synagogues had the Sepulcher of Daniel. 

Shushan is divided in half by the Tigris River, yet the two halves of the city are connected by a single bridge. Where the Sepulcher of Daniel was located was the side where all the Jews lived. This side also had all of the market places which served as the main sources of income for the population on that side of the city. The other side of the city was very poor without any merchants or marketplaces. All that could be found on this side were gardens and plantations. That said, Benjamin described that the poor side of the city became jealous of the other side. This eventually led to a war erupting between both sides. A compromise was reached after a few days had passed, in which one side would take Daniel’s coffin for a year and then it would be brought to the other side the following year. This allowed for both sides of Shushan to gain wealth and prosperity. Then, the mighty Sultan-Al-Fars-Al-Khabir, whose empire extended as far as a four month journey, came to visit. He stepped in and made the executive decision that Daniel’s coffin should be suspended underneath the middle of the bridge, equidistant from both sides of the city.

By including this story, as well as the physical layout of the city, Benjamin was able to capture what the culture, people and environment of Shushan was like. From the disparity of wealth that the city originally started out with, one can deduce that money was brought in by travelers who came to see the Sepulcher of Daniel and merchants who would travel to the various market places there. It is also clear that the people of Shushan and their culture altogether highly value the Sepulcher of David, for both religious and practical reasons (to commemorate and to bring in travelers/merchants). In having the coffin be the comprising factor of the war that erupted on both sides, one could posit that the people of both sides of Shushan were more similar to each other than they’d have liked to admit. 

Furthermore, it seems that there was an important moral to the story that Benjamin tells of the bridge separating both sides of the city. I interpreted this story to show that sharing the coffin, and sharing in general, was one way that peace could be guaranteed. Perhaps Benjamin felt the need to document his travels to Shushan for the simple reason that there was hope for peace to be achieved in the world, especially for Jews, and this instance in Shushan helps to prove so. 

Benjamin of Tudela traveled from the ancient city of Dan, Israel, to Damascus, Syria. It is unknown how long he stayed there for, however it is clear that his stay in Damascus made an impression on him. Benjamin described that the city of Damascus marked the start of the empire Nur-ed-din, and was home to the king of the Togarmim (aka the Turks). Damascus is a large city, surrounded by walls and with many gardens and plantations. At the time, it extended over 15 miles from one side of the city to the other. Benjamin claimed that there was no other place richer than Damascus in fruit. He then went on to describe more about the geography of the city. He explained that the city itself is situated at the food of Mount Hermon from which the rivers Amana and Pharpar flow. The Amana River flows through the city and water was brought to the houses of the great people, market-places and streets through aqueducts. Alternatively, the Pharpar River flows through the gardens and plantations of Damascus.

Damascus is a city that was known for carrying out trade with the rest of the world. Furthermore, Benjamin noted that there was an Arab Mosque of Damascus called Gami and was said to be the palace of Ben Hadad. Within the mosque there was a wall of crystal glass made of what he termed ‘magic’ workmanship. This glass allowed the time of day to be told according to the apertures that shined through it. The chambers in the palace were built of gold and glass, the columns were overlaid with gold, silver and marbles of all colors. The court in the mosque had a large head of gold and silver in the center. There was also a large bowl made of gold and silver rims. Benjamin described that it was as large as a cask, allowing up to three men to enter it and bathe at the same time. Suspended from the ceiling in the middle of the palace was the rib of one of the giants, that was said to have belonged to King Anak of the olden day giants. The rib was nine cubits long and two cubits wide. Benjamin then asserted that three thousands Jews lived in Damascus at the time, most of which were learned and wealthy men. Additionally, one hundred Karaïtes dwelled there, as well as four hundred Cuthim. He stated that there was peace between them however they did not intermarry.

I found this account to be much briefer than others. However, unlike many of Benjamin’s other accounts, Damascus seemed to have caught Benjamin’s eye geographically. It would appear that he was impressed by the gardens and plantations, as well as the fact that the city lies at the base of a mountain. I also find it interesting that the two rivers that flow through Damascus were used for very different purposes and would be curious to know if there was a specific reason why. Perhaps the quality of the water might be a reason. The enthusiasm with which he writes of the landscape/geography of the city also seems to suggest that Tudela was much different.

Although Benjamin might have been interested in the city’s geography, he certainly did not focus on history as much as he has in his past accounts. That said, most of his account on Damascus is dedicated towards explaining the layout of the Arab Mosque. I found Benjamin to be very respectful while describing the mosque and it would seem that his interest in the mosque laid in how different it is from temples he’d seen or even other structures that he’d visited. His detailed description of the manner in which time was told through the crystal glass could suggest that he was interested in documenting down this technique, perhaps to bring back home and inform others of. I also find it unusual that he did not further explain or question the thought that the rib belonged to a giant. Were giants commonly believed in at this time? Furthermore, I was surprised that he didn’t speak more about Ben Hadid if the mosque had been his palace.

After his visit to Mount Gilboa, Benjamin of Tudela made his way to Jerusalem — a journey of about three parasangs. Although he did not disclose the details of the weather, his lodging or the food he ate, he paid especial attention to the terrain of and surrounding Jerusalem, as well as the edifices that made it such an important place. Benjamin began his account of the city by providing a general demographic breakdown of its people. He wrote that the people of Jerusalem are called Jacobites, Syrians, Greeks, Georgians, Franks and those of all tongues. He continued by explaining that there were approximately 200 Jews at the time he visited, and they lived close to the Tower of David in one corner of Jerusalem. He then delved into more details about the architectural history of this tower. He also noted that there was a Jewish dyeing house in the city that operated under the condition that no other dyers were allowed into Jerusalem so long as Jews paid an annual rent to the king. This was the extent of Benjamin’s account of the people of Jerusalem.

As mentioned however, Benjamin described in great detail the layout of Jerusalem. The city was fortified by three walls and had several important buildings such as a hospital, the Church Sepulchre which happened to be the burial place of Jesus and a church that Christians often made pilgrimage to, and of course, the Temple of Solomon. Benjamin painted an image of the stables, built by King Solomon himself, that were attached to the temple and which have grew into substantially large structures of their own. Furthermore, at this temple, the pool that priests used prior to offering up their sacrifices could be found. This was a place where many Jews would visit so that they could write their names upon the walls.

In addition to the walls that fortified the city were four gates that allowed entrance to Jerusalem: the Gate of Abraham, the Gate of David, the Gate of Zion, and the Gate of Jehoshaphat. The Gate of Jehoshaphat faced the ancient temple, Templum Domini, which was a popular place of prayer for many. In front of this temple, was the western wall of the city, named the Gate of Mercy, and this was the direction that all the Jews prayed towards within the temple. The Gate of Jehoshaphat led to the valley of Jehoshaphat, which Benjamin claimed served as the gathering place of all nations. In this valley one could find the pillar of Absalom’s Hand, as well as the sepulcher of King Uzziah. Benjamin then noted the large spring called the Waters of Siloam. This spring was connected to the Brook of Kidron, however little water could be found in these bodies of water and the people of Jerusalem drank rain-water that was collected from their own cisterns instead. Past the Valley of Jehoshaphat, Benjamin described the Mount of Olives. This valley was the sole piece of land that separated Jerusalem from the Mount of Olives. From this mountain one could see the Sea of Sodom, and just two parasangs beyond it was the Pillar of Salt, as well as the valley of Shittim. Additionally, Benjamin documented that Mount Zion was home to the sepulchers of the House of David and the kings that succeeded him. In great detail, Benjamin recounted the story of the House of David, explaining that the reason the wall of the church fell, making it impossible to see inside, was because the Lord did not want people. Benjamin claimed that this story was initially told by the Rabbi Abraham.

What struck me about Benjamin’s account of Jerusalem was the heightened sense of significance that he placed on the edifices of the buildings and their importance/history. It became evident with this entry, that Benjamin was not so much concerned with the people of the various places that he visited, nor the culture. Instead, Benjamin sought to better understand the history of a place as told by its geography and structures. Jerusalem serves as the Holy Land for all Jews and yet there is very little attention attention paid to the Jewish people of Jerusalem and their religion. This seems to suggest that Benjamin’s intent was moreover to document what other places looked like, in addition to what made them significant places worthy of other people knowing about.