Part 17

[91] On the other side of the river towards Arabia, over against the city, there is a faire place or towne, and in it a faire Bazario for marchants, with very many lodgings where the greatest part of the marchants strangers which come to Babylon do lie with their marchandize. The passing over Tygris from Babylon to this Borough is by a long bridge made of boates chained together with great chaines: provided, that when the river waxeth great with the abundance of raine that falleth, then they open the bridge in the middle, where the one halfe of the bridge falleth to the walles of Babylon, and the other to the brinks of this Borough, on the other side of the river; and as long as the bridge is open, they passe the river in small boats with great danger, because of the smallnesse of the boats, and the overlading of them, that with the fiercenesse of the stream they be overthrowen, or els the streame doth cary them away, so that by this meanes, many people are lost and drowned.

_Cæsar Frederick, in Hakluyt._

Here are great store of victuals which come from Armenia downe the river of Tygris. They are brought upon raftes made of goate's skinnes blownn full of wind, and bordes layde upon them; which being discharged they open their skinnes, and carry them backe by Camels.

_Ralph Fitch in Hakluyt._

[92] In Tavernier's time there were five Mosques at Bagdad, two of them fine, their large Domes covered with varnished tiles of different colours.

[93] At Bagdad are many cranes who build their nests upon the tops of the minarets, and the loftiest houses.

At Adanaqui--cranes are so abundant, that there is scarcely a house which has not several nests upon it. They are very tame, and the inhabitants never molest them. When any thing disturbs these birds, they make a violent clatter with their long beaks, which is sometimes repeated by the others all over the town; and this noise will sometimes continue for several minutes. It is as loud as a watchman's rattle, and not much unlike it in sound.

_Jackson._

The cranes were now arrived at their respective quarters, and a couple had made their nest, which is bigger in circumference than a bushel, on a dome close by our chamber. This pair stood, side by side, with great gravity, shewing no concern at what was transacting beneath them, but at intervals twisting about their long necks, and cluttering with their beaks, turned behind them upon their backs, as it were in concert. This was continued the whole night. An Owl, a bird also unmolested, was perched hard by, and as frequently hooted. The crane is tall, like a heron, but much larger; the body white, with black pinions, the neck and legs very long, the head small, and the bill thick. The Turks call it friend and brother, believing it has an affection for their nation, and will accompany them into the countries they shall conquer. In the course of our journey we saw one hopping on a wall with a single leg, the maimed stump wrapped in linen.

_Chandler's Travels in Asia Minor._

[94] I will rise up against them, saith the Lord of Hosts, and cut off from Babylon the name and remnant, and son and nephew saith the Lord. I will also make it a possession for the Bittern and pools of water.

_Isaiah._ XIV. 22. 23.

[95]

----Walls, within Whose large inclosure the rude hind, or guides His plough, or binds his sheaves, while shepherds guard Their flocks, secure of ill: on the broad top Six chariots rattle in extended front. Each side in length, in height, in solid bulk, Reflects its opposite a perfect square; Scarce sixty thousand paces can mete out The vast circumference. An hundred gates Of polished brass lead to that central point Where thro' the midst, bridged o'er with wondrous art Euphrates leads a navigable stream, Branch'd from the current of his roaring flood. _Roberts's Judah Restored._

[96]

Within the walls Of Babylon was rais'd a lofty mound Where flowers and aromatic shrubs adorn'd The pensile garden. For Nebassar's queen, Fatigued with Babylonia's level plains, Sigh'd for her Median home, where nature's hand Had scoop'd the vale, and cloath'd the mountain's side With many a verdant wood; nor long she pin'd Till that uxorious monarch called on art To rival nature's sweet variety. Forthwith two hundred thousand slaves uprear'd This hill, egregious work; rich fruits o'er hang The sloping walks and odorous shrubs entwine Their undulating branches. _Roberts's Judah Restored._

[97] Our early Travellers have given us strange and circumstantial accounts of what they conceive to have been the Temple of Belus.

The Tower of Nimrod or Babel is situate on that side of Tygris that Arabia is, and in a very great plaine distant from Babylon seven or eight miles; which tower is ruinated on every side, and with the falling of it there is made a great mountaine; so that it hath no forme at all, yet there is a great part of it standing, which is compassed and almost covered with the aforesayd fallings: this Tower was builded and made of foure-square brickes, which brickes were made of earth, and dried in the Sunne in maner and forme following: first they layed a lay of brickes, then a mat made of canes, square as the brickes, and instead of lime, they daubed it with earth: these mats of canes are at this time so strong, that it is a thing woonderfull to beholde, being of such great antiquity: I have gone round about it, and have not found any place where there hath bene any doore or entrance: it may be in my judgement in circuit about a mile, and rather lesse than more.

This Tower in effect is contrary to all other things which are seene afar off, for they seeme small and the more nere a man commeth to them the bigger they be: but this tower afar off seemeth a very great thing, and the nerer you come to it the lesser. My judgement and reason of this is, that because the Tower is set in a very great plaine, and hath nothing more about to make any shew saving the ruines of it which it hath made round about, and for this respect descrying it afarre off, that piece of the Tower which yet standeth with the mountaine that is made of the substance that hath fallen from it, maketh a greater shew than you shall finde comming neere to it.

_Cæsar Frederick._

John Eldred mentions the same deception. "Being upon a plaine grounde it seemeth afarre off very great, but the nerer you come to it, the lesser and lesser it appeareth. Sundry times I have gone thither to see it, and found the remnants yet standing about a quarter of a mile in compasse, and almost as high as the stone worke of St. Paul's steeple in London, but it sheweth much bigger."

_Hakluyt._

In the middle of a vast and level plain, about a quarter of a league from Euphrates, which in that place runs westward, appears a heap of ruined buildings, like a huge mountain, the materials of which are so confounded together that one knows not what to make of it. Its figure is square, and rises in form of a tower or pyramid with four fronts which answer to the four quarters of the compass; but it seems longer from north to S. than from E. to W. and is, as far as I could judge by my pacing it, a large quarter of a league. Its situation and form correspond with that pyramid which Strabo calls the tower of Belus; and is in all likelihood the tower of Nimrod in Babylon or Babel, as that place is still called. In that author's time it had nothing remaining of the stairs and other ornaments mentioned by Herodotus, the greatest part of it having been ruined by Xerxes; and Alexander who designed to have restored it to its former lustre, was prevented by death. There appear no marks of ruins without the compass of that huge mass, to convince one that so great a city as Babylon had ever stood there; all one discovers within 50 or 60 paces of it, being only the remains here and there of some foundations of buildings; and the country round about it so flat and level, that one can hardly believe it should be chosen for the situation of so great and noble a city as Babylon, or that there were ever any remarkable buildings on it. But for my part I am astonished there appears so much as there does, considering it is at least 4000 years since that city was built; and that Diodorus Siculus tells us, it was reduced almost to nothing in his time. The height of this mountain of ruins is not in every part equal, but exceeds the highest palace in Naples: it is a mishapen mass, wherein there is no appearance of regularity; in some places it rises in points, is craggy and inaccessible; in others it is smoother and is of easier ascent; there are also tracks of torrents from the top to the bottom caused by the rains, and both withinside and upon it, one sees parts, some higher and some lower. It is not to be discovered whether ever there were any steps to ascend it, or any doors to enter into it; whence one may easily judge that the stairs ran winding about on the outside; and that being the less solid parts, they were soonest demolished, so that not the least sign of any appears at present.

Withinside one finds some grottos, but so ruined that one can make nothing of them, whether they were built at the same time with that work, or made since by the peasants for shelter, which last seems to be the most likely. The Mohammedans believe that these caverns were appointed by God as places of punishment for Harut and Marut, two angels, who they suppose were sent from heaven to judge the armies of men, but did not execute their commissions as they ought. It is evident from these ruins, that the tower of Nimrod was built with great and thick bricks, as I carefully observed, causing holes to be dug in several places for the purpose; but they do not appear to have been burnt, but dried in the sun, which is extreme hot in those parts. In laying these bricks neither lime nor sand was employed, but only earth tempered and petrified, and in those parts which made the floors, there had been mingled with that earth which served instead of lime, bruised reeds, or hard straw, such as large mats are made of to strengthen the work. Afterwards one perceives at certain distances in divers places, especially where the strongest buttresses were to be, several other bricks of the same size, but more solid and burnt in a kiln, and set in good lime, or bitumen, nevertheless the greatest number consists of those which are only dried in the sun.

I make no doubt but this ruin was the ancient Babel, and the tower of Nimrod; for besides the evidence of its situation, it is acknowledged to be such by the people of the country, being vulgarly called Babil by the Arabs.

_Pietro delle Valle. Universal Hist._

Eight towers arise, Each above each, immeasurable height, A monument at once of eastern pride And slavish superstition. Round, a scale Of circling steps entwines the conic pile; And at the bottom on vast hinges grates Four brazen gates, towards the four winds of heaven Placed in the solid square. _Roberts's Judah Restored._

[98] And Babylon the glory of kingdoms, the beauty of the Chaldees excellency shall be as when God overthrew Sodom and Gomorrah.

It shall never be inhabited, neither shall it be dwelt in from generation to generation; neither shall the Arabian pitch tent there, neither shall the Shepherds make their fold there.

_Isaiah._ XIII. 19. 20.

[99] The stupid superstition of the Turks with regard to hidden treasures is well known, it is difficult or even dangerous for a traveller to copy an inscription in sight of those barbarians.

"On a rising ground, at a league's distance from the river Shelliff, is _Memoun-turroy_, as they call an old square tower, formerly a sepulchral monument of the Romans. This, like many more ancient edifices, is supposed by the Arabs, to have been built over a treasure. Agreeably to which account, they tell us, these mystical lines were inscribed upon it. Prince _Maimoun Tizai_ wrote this upon his tower.

My Treasure is in my Shade, And my Shade is in my Treasure. Search for it; despair not: Nay despair; do not search. _Shaw._

So of the ruines of ancient Tubuna.

The Treasure of Tubnah lyeth under the shade of what is shaded. Dig for it? alas! it is not there.

_Shaw._

[100] The springs of bitumen called _Oyun Hit_, the _fountains of Hit_, are much celebrated by the _Arabs_ and _Persians_; the latter call it _Cheshmeh kir_, the _fountain of pitch_. This liquid bitumen they call _Nafta_; and the _Turks_, to distinguish it from pitch, give it the name of _hara sakiz_, or _black mastich_. A _Persian_ geographer says, that _Nafta_ issues out of the springs of the earth as ambergrise issues out of those of the sea. All the modern travellers, except Rauwolf, who went to _Persia_ and the _Indies_ by the way of the _Euphrates_ before the discovery of the _Cape of Good Hope_, mention this fountain of liquid bitumen as a strange thing. Some of them take notice of the river mentioned by _Herodotus_; and assure us, that the people of the country have a tradition, that, when the tower of _Babel_ was building, they brought the bitumen from hence; which is confirmed by the _Arab_ and _Persian_ historians.

_Hit_, _Heit_, _Eit_, _Ait_, or _Idt_, as it is variously written by travellers, is a great _Turkish_ town situate upon the right or west side of the _Euphrates_; and has a castle; to the south-west of which and three miles from the town, in a valley, are many springs of this black substance; each of which makes a noise like a smith's forge, incessantly puffing and blowing out the matter so loud, that it may be heard a mile off: wherefore the _Moors_ and _Arabs_ call it _Bab al Jehennam_; that is _hell gate_. It swallows up all heavy things; and many camels from time to time fall into the pits, and are irrecoverably lost. It issues from a certain lake, sending forth a filthy smoke, and continually boiling over with the pitch; which spreads itself over a great field, that is always full of it. It is free for every one to take: they use it to chaulk or pitch their boats, laying it on two or three inches thick; which keeps out the water: with it also they pitch their houses, made of palm-tree branches. If it was not that the inundations of the _Euphrates_ carry away the pitch, which covers all the sands from the place where it rises to the river, there would have been mountains of it long since. The very ground and stones thereabouts afford bitumen; and the fields abundance of salt petre.

_Universal History._

[101] The Mussulmanns use, like the Roman Catholics, a rosary of beads called Tusbah, or implement of praise. It consists, if I recollect aright, of ninty nine beads; in dropping which through the fingers, they repeat the attributes of God, as "O Creator, O Merciful, O Forgiving, O Omnipotent, O Omniscient, &c. &c." This act of devotion is called Taleel, from the repetition of the letter L, or Laum, which occurs in the word Allah, (God), always joined to the epithet or attribute, as Ya Allah Khalick, O God, the Creator; Ya Allah Kerreem, O God, the Merciful, &c. &c. The devotees may be seen muttering their beads as they walk the streets, and in the interval of conversation in company. The rosaries of persons of fortune and rank have the beads of diamonds, pearls, rubies and emeralds. Those of the humble are strung with berries, coral, or glass beads.

_Note to the Bahar Danush._

The ninty nine beads of the Mohammedan rosary are divided into three equal lengths, by a little string, at the end of which hang a long piece of coral and a large bead of the same. The more devout, or hypocritical Turks, like the Catholics have usually their bead string in their hands.

_Tavernier._

[102] "The Mahummedans believe that the decreed events of every man's life are impressed in divine characters on his forehead, tho' not to be seen by mortal eye. Hence they use the word Nusseeb, anglicé stamped, for destiny. Most probably the idea was taken up by Mahummud from the sealing of the Elect, mentioned in the Revelations."

_Note to the Bahar-Danush._

"The scribe of decree chose to ornament the edicts on my forehead with these flourishes of disgrace."

_Bahar-Danush._

The Spanish physiognomical phrase, _traérlo escrito en la frente_, to have it written on the forehead, is perhaps of Arabian origin.

[103] Zohak was the fifth King of the Pischdadian dynasty, lineally descended from Shedâd who perished with the tribe of Ad. Zohak murdered his predecessor, and invented the punishments of the cross, and of fleaing alive. The Devil who had long served him, requested at last as a recompence, permission to kiss his shoulders, immediately two serpents grew there, who fed upon his flesh and endeavoured to get at his brain. The Devil now suggested a remedy, which was to quiet them by giving them every day the brains of two men, killed for that purpose: this tyranny lasted long, till a blacksmith of Ispahan whose children had been nearly all slain to feed the King's serpents, raised his leathern apron as the standard of revolt, and deposed Zohak. Zohak, say the Persians, is still living in the cave of his punishment, a sulphureous vapour issues from the place, and if a stone be flung in there comes out a voice and cries, why dost thou fling stones at me? this cavern is in the mountain of Demawend, which reaches from that of Elwend, towards Teheran.

_D'Herbelot. Olearius._

[104] "I shall transcribe a foreign piece of Superstition, firmly believed in many parts of France, Germany and Spain. The account of it, and the mode of preparation, appears to have been given by a judge: in the latter there is a striking resemblance to the charm in Macbeth.

_Of the Hand of Glory, which is made use of by housebreakers, to enter into houses at night, without fear of opposition._

I acknowledge that I never tried the secret of the Hand of Glory, but I have thrice assisted at the definitive judgment of certain criminals, who, under the torture, confessed having used it. Being asked what it was, how they procured it, and what were its uses and properties? they answered, first, that the use of the Hand of Glory was to stupify those to whom it was presented, and to render them motionless, insomuch that they could not stir, any more than if they were dead; secondly, that it was the hand of a hanged man; and thirdly, that it must be prepared in the manner following.

Take the hand, left or right, of a person hanged and exposed on the highway; wrap it up in a piece of a shroud or winding sheet, in which let it be well squeezed, to get out any small quantity of blood that may have remained in it; then put it into an earthen vessel with Zimat saltpetre, salt, and long pepper, the whole well powdered; leave it fifteen days in that vessel; afterwards take it out, and expose it to the noontide sun in the dog days, till it is thoroughly dry, and if the Sun is not sufficient, put it into an oven heated with fern and vervain. Then compose a kind of candle with the fat of a hanged man, virgin wax, and sisame of Lapland. The Hand of Glory is used as a candlestick to hold this candle, when lighted. Its properties are, that wheresoever any one goes with this dreadful instrument, the persons to whom it is presented will be deprived of all power of motion. On being asked if there was no remedy or antidote, to counteract this charm, they said the Hand of Glory would cease to take effect, and thieves could not make use of it, if the threshold of the door of the house, and other places by which they might enter, were anointed with an unguent composed of the gall of a black cat, the fat of a white hen, and the blood of a screech owl, which mixture must necessarily be prepared during the dog days.

_Grose. Provincial Glossary and Popular Superstitions._

[105] The habitations of the Saints are always beside the sanctuary, or tomb, of their ancestors, which they take care to adorn. Some of them possess, close to their houses, gardens, trees, or cultivated grounds, and particularly some spring or well of water. I was once travelling in the south in the beginning of October, when the season happened to be exceedingly hot, and the wells and rivulets of the country were all dried up. We had neither water, for ourselves, nor for our horses; and after having taken much fruitless trouble to obtain some, we went and paid homage to a Saint, who at first pretended a variety of scruples before he would suffer infidels to approach; but on promising to give him ten or 12 shillings, he became exceedingly humane, and supplied us with as much water as we wanted; still however vaunting highly of his charity, and particularly of his disinterestedness.

_Chenier._

[106] No nation in the world is so much given to superstition as the Arabs, or even as the Mahometans in general. They hung about their children's necks the figure of an open hand, which the Turks and Moors paint upon their ships and houses, as an antidote and counter-charm to an evil eye: For five is with them an unlucky number and five (fingers perhaps) in your eyes, is their proverb of cursing and defiance. Those who are grown up, carry always about with them some paragraph or other of their Koran, which, like as the Jews did their phylacteries, they place upon their breast, or sow under their caps, to prevent fascination and witchcraft, and to secure themselves from sickness and misfortunes. The virtue of these charms and scrolls is supposed likewise to be so far universal, that they suspend them upon the necks of their cattle, horses and other beasts of burthen.

_Shaw._

The hand-spell is still common in Portugal, it is called the _figa_, and thus probably our vulgar phrase "_a fig for him_" is derived from a Moorish amulet.

[107] In the Vision of Thurcillus Adam is described as beholding the events of the world with mingled grief and joy; his original garment of glory gradually recovering its lustre, as the number of the elect increases, till it be fulfilled.

_Matthew Paris._

[108] The arabian horses are divided into two great branches; the _Kadischi_ whose descent is unknown, and the _Kochlani_, of whom a written genealogy has been kept for 2000 years. These last are reserved for riding solely, they are highly esteemed and consequently very dear, they are said to derive their origin from King Solomon's studs, however this may be they are fit to bear the greatest fatigues, and can pass whole days without food, they are also said to show uncommon courage against an enemy, it is even asserted, that when a horse of this race finds himself wounded and unable to bear his rider much longer, he retires from the fray and conveys him to a place of security. If the rider falls upon the ground his horse remains beside him, and neighs till assistance is brought: the _Kochlani_ are neither large nor handsome but amazingly swift, the whole race is divided into several families, each of which has its proper name. Some of these have a higher reputation than others, on account of their more ancient and uncontaminated nobility.

_Niebuhr._