The Travels of Ibn Batuta: Chapter XIII

Fortress of Mahtui - Constantinople - Ceremonies, &c. - Return to Tartary - Astrachan - El Sarai - Khavarezm - Sarai Juk - Bokhara - El Kat - Wabkana - Jengiz Khan's Origin and Progress - Nakhshab - Camp of Tarmashirin Khan - Occurrence at the Mosque -The Yasak, or Regulations of Jengiz Khan - Samarkand - Nasaf - Tirrnidh - Balkh Kuistan - Herat - Nisabur - Jam - Tus - Sarakhas - Zava - Bastam - Kundus - Baghtan - Barwan - Hindu-Kush - El Jarkh - Ghizna - Afghans - Kabul - Kirmash - Shish Nagar- The Panj Ab.

        ON the occasion of my preparing to enter this desert, I presented myself before the Queen, and paid my respects to her both in the morning and evening. She received me very graciously, and sent to me a good part of every present which then came to her. I then made known to her my want of some horses: and she ordered fifteen to be given to me. After this we arrived at the fortress of Mahtuli, which is the first in the districts belonging to Room, but between which and Constantinople is a distance of two and twenty days.

        Before this time, the news of her approach had reached her father, who sent out ladies and nurses to meet her at this fortress, with a large army. From this place to Constantinople they travel with horses and mules only; on account of the unevenness of the roads; she, therefore, left her carriages behind her. The Emir who attended her husband's troops returned when we had arrived at this place, and she was now attended by her own followers only. At this place I also dismissed my carriages, and a number of my attendants and companions, recommending them (to the returning party), who received and treated them courteously.

        The Queen had with her a mosque, which she set up at every stage, just as her husband used to do. In this she had daily prayers. She left it, however, at the fortress. After this the office of the Moäzin ceased: wine was brought into the banquet and of this she drank. I was also told, that she ate swine's flesh with them: nor did one who prayed remain with her; some, however, of her Turkish servants daily prayed with us. Thus were the tastes changed by entering into the territories of infidelity. The Queen, however, ordered the officer who had come out to meet her, to pay every attention and respect to me. When we had arrived within a day's journey of the city, her younger brother came out to meet her, accompanied by about five thousand cavalry, all in armour. He met her on foot, on account of his being her junior. When she had kissed his head, he passed on with her. On the next day her second brother, who is the heir-apparent, met her, having with him ten thousand horse. Both parties in this case dismounted; and after they had met they remounted and went on. When at length she approached Constantinople, the greatest part of its inhabitants, men, women, and children, came out attired in their best clothes, either walking or riding, beating drums and shouting as they proceeded. The Sultan, also, with his queen, the mother of this lady, attended by the officers of state and nobles, came to meet her. When the Emperor drew near both the parties mixed, and such was the pressure that it was impossible for me to pass between them. I was therefore obliged, at the peril of my life, to see to the carrying of our lady and her companions. I was told, that when she met her parents she alighted and kissed the ground before them, as well as the hoofs of their horses.

        We entered Constantinople about sun-set; they were then ringing their bells at such a rate, that the very horizon shook with the noise. When we came to the gate of the Emperor, the porters refused to admit us without a permission from the Emperor; some of her followers, therefore, went and told her our case, and she requested permission of her father, stating our circumstances to him. We were then allowed to enter, and were lodged in a house adjoining that of our lady, who sent our provisions morning and evening. The King also granted us a letter of safe conduct, permitting us to pass wherever we pleased about the city. On the fourth day after our arrival, I was introduced to the Sultan Takfur, son of George, king of Constantinople. His father George was still living, but had retired from the world, become a monk, and given up the kingdom to his son. When I arrived at the fifth gate of the palace, which was guarded by soldiers, I was searched, lest I should carry any weapon with me; which is submitted to by every citizen, as well as stranger, who wishes to be introduced to the King. The same is observed by the Emperors of India. I was introduced, therefore, and did homage. The Emperor was sitting upon his throne with his Queen, and daughter, our mistress; her brothers were seated beneath the throne. I was kindly received, and asked, as to my circumstances and arrival; also about Jerusalem, the Temple of the Resurrection, the Cradle of Jesus, Bethlehem, and the city of Abraham (or Hebron), then of Damascus, Egypt, Irak, and the country of Room; to all of which I gave suitable replies. A Jew was our interpreter. The King was much surprised at my tale; and said to his sons: Let this man be treated honourably, and give him a letter of safe conduct, He then put a dress of honour on me, and ordered a saddled horse to be given me, with one of his own umbrellas, which with them is a mark of protection. I then requested that he would appoint some one to ride about with me daily into the different quarters of the city, that I might see them.. He made the appointment accordingly, and I rode about with the officer for some days, witnessing the wonders of the place. Its largest church is that of Saint Sophia. I saw its outside only. Its interior I could not, because, just within the door there was a cross which every one who entered worshipped. It is said, that this church is one of the foundations of Asaf, the son of Barachias, and nephew of Solomon. The churches, monasteries, and other palaces of worship within the city, are almost innumerable.

        When it appeared to the Turks, who had accompanied our mistress, that she still professed the religion of her father, and wished to remain with him, they requested permission to return to their own country, which she granted. She also gave them rich presents, and appointed persons to accompany them to their homes. She also requested me, that she might commend these attendants to me, giving me, at the same time, 300 dinars, with 2,000 dirhems in money; likewise dresses both of woollen and cotton cloth, as well as horses, on the part of her father. I returned, therefore, after a stay in Constantinople of one month and six days, to the place where I had left my companions, carriages, and other goods: and, from this place we travelled upon these carriages, until we arrived at Astrachan, where I had formerly left the Sultan Mohammed Uzbek Khan. But here I found that he had gone with his court to El Sarai, to which I also proceeded. When I was admitted to his presence, he asked me of our journey, of Constantinople and its king, of all which I told him. He then reimbursed my travelling expenses, as is his usual custom. This city of El Sarai is very handsome and exceedingly large. Of its learned men is the Imam, the learned Noöman Oddin, El Khavarezmi. I met him in this place. He is a man of the most liberal disposition, carries himself majestically with the king, but humbly with the poor, and with his pupils. The sultan visits him every Friday, sits before him, and shews him every kindness; while he behaves in the most repulsive manner.

        I then travelled on to Khavarezm, between which and this place is a journey of forty days, through a desert in which there is but little water and grass. There are carriages in it, which are drawn by camels. After ten days I arrived at the city of Sarai Juk, which is situated upon the banks of a large and full river, which they call the Ulu su or great water. Over this is a bridge joining its nearest parts, like the bridge of Bagdad. From this place I travelled for three days with all the haste possible, and arrived at Khavrezm. This is the largest city the Turks have, and is very much crowded, on account of the multitude of its inhabitants. It is subject to the sultan Uzbek Khan, and is governed on his part by a great Emir, who resides within it. I have never seen better bred, or more liberal, people than the inhabitants of Khavarezm, or those who are more friendly to strangers. They have a very commendable practice with regard to their worship, which is this: When any one absents himself from his place in the mosque, he is beaten by the priest in the presence of the congregation; and, moreover, fined in five dinars, which go towards repairing the mosque. In every mosque, therefore, a whip is hung up for this purpose.

        Without this city is the river Gihon, one of the four rivers which flow from Paradise. This river, like the Athal, freezes over in the cold season and remains frozen for five months, during which time people travel over it. Without this city also, is the grave of the Sheikh Najm Oddin the Great, one of the great saints, over which there is a cell. Here also is the grave of the very learned Jar Allah El Zamakhshari. Zamakhshar is a village at the distance of four days from Khavarezm. The prevailing sect at Khavarezm, is that of the Schismatics. This, however, they keep secret, because the Sultan Uzbek is a Soonnee.

        They have in Khavarezm a melon to which none, except that of Bokhara, can be compared: the nearest to it is that of Isphahan. The peel of this melon is green, the interior red. It is perfectly sweet and rather hard. Its most remarkable property is, that it may be cut in oblong pieces and dried, and then put into a case, like a fig, and carried to India or China. Among dried fruits there is none superior to this. It is occasionally used as a present to their kings.

        From Khavarezm I set out for Bokhara, and, after a journey of eighteen days through a sandy and uninhabited desert, arrived at the city of El Kat which is but small, then at Wabkana: then, after one stage, we came to Bokhara, which is the principal city of the country beyond the Gihon. After it had been ravaged by the Tartars, it almost entirely disappeared: I found no one in it who knew any thing of science.

        It is said that Jengiz Khan, who came with the Tartars into the countries of Islamism and destroyed them, was in his outset a blacksmith in the country of Khota. He was a liberal-minded, powerful, and corpulent person. His practice was, to assemble and feast the people; who in consequence joined him in considerable numbers, and made him their leader. He then conquered the district in which he lived; and, with this accession of strength and followers, he next subdued the whole country of Khota, then China: after this the countries of Khashak, Kashgar, and Malik. At this time Jalal Oddin Sanjar, son of Khavarezm Shah, was king of Khavarezm, Khorasan, and Mawara El Nahr, a powerful and splendid prince. Jengiz Khan, on account of an affair which had happened among the merchants, and in which some property had been taken, invaded his territories. This is well known. When, however, Jengiz Khan had entered upon the frontiers of Jalal Oddin's countries, he was met by the king's army, which, after some fighting, was put to the route. After this Jalal Oddin himself met him, and some such battles took place, as have never been witnessed among the Mohammedans.

        In the event, however, Jengiz Khan got possession of Mawara El Nahr, and destroyed Bokhara, Samarkand, and El Tirmidh; killed the inhabitants, taking prisoners the youth only, and leaving the country quite desolate. He then passed over the Gihon, and took possession of all Khorasan and Irak, destroying the cities and slaughtering the inhabitants. He then perished, having appointed his son Hulaku to succeed him. Hulaku (soon after) entered Bagdad, destroyed it, and put to death the Calif El Mostaasem of the house of Abbas, and reduced the inhabitants. He then proceeded with his followers to Syria, until divine Providence put an end to his career: for there he was defeated by the army of Egypt, and made prisoner. Thus was their progress in the Mohammedan countries put an end to.

        The epitomator Ibn Jazzi El Kelbi states, that he has been told by the Sheikh Ibn El Haji, who had heard it from Abd Allah Ibn Roshaid, who had met Nur Oddin Ibn El Zajaj one of the learned men of Irak, with his brother's son in Mecca, and who told him as they were conversing together, that in the war with the Tartars in Irak not fewer than four and twenty thousand learned men perished; and that himself, and that man, pointing to his brother's son, were the only learned men who had escaped.

        I next proceeded from Bokhara for the camp of the Sultan Ala Oddin Tarmashirin, and, in my way, passed by Nakhshab, the place to which the patronymic of the Sheikh Abu Turab El Nakhshabi is referred. From this place I proceeded to the camp of the Sultan, the king of Mawara El Nahr. This is a powerful prince, who has at his command a large army, and is remarkable for the justice of his laws. The, territories of this king occupy a middle station among those of the four great kings of the world, who are, the king of China, that of India, that of Irak, that of the Turks Mohammed Uzbek Khan: all of whom send presents to him, give him the place of honour, and very highly respect him. He succeeded to the kingdom after his brother Jagatai, who was an infidel, and had succeeded to his elder brother Kobak, who was also an infidel: he was, nevertheless, just, and much attached to the Mohammedans, to whom he paid great respect.

        It is said that this king Kobak was one day talking with the doctor and preacher Badr Oddin El Maidani, when he said to him: you say that God has left nothing unmentioned in his book. The preacher replied, it is even so. Shew me, then, said he, where my name is to be found. The reply was, In the passage “In which form he pleased hath he fashioned thee.” This astonished him, and he said, Bakhshi, that is, well done! I spent some days in the camp of Tarmashirin. Upon a certain day, however, I went to the mosque, which was in the camp (the camp they call the Urdu) for I had heard that the Sultan was to be in the mosque. When the service was ended, I approached in order to pay my respects to him, as he had heard of my arrival. He was pleased with me, and treated me very respectfully. After this he sent for me. I went to him, and found him in his tent, and there paid my respects to him. He then asked me of Mecca, Medina, Jerusalem, Damascus, and Egypt; as also of El Malik El Nasir, the kings of Irak, and Persia. To all of which I gave suitable answers, and received marks of distinction. One of the odd things that happened respecting him, was, that once when the hour of prayer had arrived, and the people were assembled in the mosque, the Sultan delayed. One of his young men coming in, said to the priest Hasam Oddin El Yaghi, the Sultan wishes you to wait a little. Upon this the priest got up and said: I ask, are prayers had here for the sake of God, or of Tarmashirin? He then ordered the Moazin to proclaim the prayers. So the Sultan came in after two prostrations had been performed, and went through his prayers at the extremity of the part in which the people stand, and which is near the door of the mosque where they usually leave their mules, and there went through what he had missed. He then came and seized the hand of the priest, who laughed heartily at him. He then sat down in the oratory, the priest by his side, and I by the side of the priest. He then addressed me. When, said he, you go back to your own country say, that a doctor of the Persians sat thus with the Sultan of the Turks (al. that a poor man of the poor of the Persians thus did with the Sultan of the Turks). This priest it was who succeeded in reducing the King to the observance of all the positive and negative commands. The Sultan very much respected, loved, and obeyed him. But the Sheikh accepted of no gifts from the King; nor did he eat any thing but what he acquired by the labour of his own hands. This King, when I wished to travel on, provided me with 700 dinars for my journey. We broke up our intercourse, therefore, and I set out accordingly.

        This Tarmashirin (it may be remarked) had broken some of the statutes of his grandfather Jengiz Khan, who had published a book entitled El Yasak, the prohibition, which enacted, that whosoever should oppose any one of these statutes, should be put out of office. Now, one of the statutes was this, that the descendants of Jengiz, the governors of the several districts, the wives of the nobles, and the general officers of the army, should assemble upon a certain day in the year which they call El Tawa, i.e. the feast; and, that should the Emperor have altered any one of these statutes, the nobles should stand up and say, Thou host done so and so upon such and such a day, and host made an alteration in the statutes of El Yasak (i.e. that which is not to be changed), and, therefore, thy deposition is a necessary consequence. They are then to take him by the hand, and remove him from the throne, and to place in it another of the descendants of Jengiz Khan. And, should any one of the nobles have committed any crime, he is to be duly adjudged on this occasion.

        Now, Tarmashirin had entirely abolished the observance of this day, which gave very great offence. Some time, therefore, after we had left the country, the Tartars, together with their nobles, assembled and deposed him, appointing for a successor one of his relations: and to such an extent was the matter pressed, that Tarmashirin took to flight and was put to death.

        I then proceeded to Samarkand, which is a very large and beautiful city. Without it is the tomb of Kotham, son of Abbas, who was martyred on the day the city was taken. After this I arrived at the city of Nasaf, to which the patronymic of Abu Jaafar Omar El Nasafi is referred. I then went onto the city of Tirmidh, to which is referred the patronymic of Abu Isa Mohammed El Tirmidhi, author of the Jamia El Kebir. This is a large and beautiful city, abounding with trees and water. We then passed over the Gihon into Khorasan; and, after a journey of a day and half over a sandy desert in which there was no house, we arrived at the city of Balkh, which now lies in ruins. It has not been rebuilt since its destruction by the cursed Jengiz Khan. The situation of its buildings is not very discernible, although its extent may be traced. It is now in ruins, and without society.

        Its mosque was one of the largest and handsomest in the world. Its pillars were incomparable: three of which were destroyed by Jengiz Khan, because it had been told him, that the wealth of the mosque lay concealed under them, provided as a fund for its repairs. When, however, he had destroyed them, nothing of the kind was to be found; the rest, therefore, he left as they were.

        The story about this treasure arose from the following circumstance. It is said, that one of the Califs of the house of Abbas was very much enraged at the inhabitants of Balkh, on account of some accident which had happened, and, on this account, sent a person to collect a heavy fine from them. Upon this occasion, the women and children of the city betook themselves to the wife of their then governor, who, out of her own money, built this mosque; and to her they made a grievous complaint. She accordingly sent to the officer, who had been commissioned to collect the fine, a robe very richly embroidered and adorned with jewels, much greater in value than the amount of the fine imposed. This, she requested might be sent to the Calif as a present from herself, to be accepted instead of the fine. The officer accordingly took the robe, and sent it to the Calif; who, when he saw it, was surprised at her liberality, and said: This woman must not be allowed to exceed myself in generosity. He then sent back the robe, and remitted the fine. When the robe was returned to her, she asked, whether a look of the Calif had fallen upon it; and being told that it had, she replied: No robe shall ever come-upon me, upon which the look of any man, except my own husband, has fallen. She then ordered it to be cut up and sold; and with the price of it she built the mosque, with the cell and structure in the front of it. Still, from the price of the robe there remained a third, which she commanded to be buried under one of its pillars, in order to meet any future expenses which might be necessary for its repairs. Upon Jengiz Khan's hearing this story, he ordered these pillars to be destroyed; but, as already remarked, he found nothing.

        In the front of the city is, as it is reported, the tomb of Akasha Ibn Mohsin El Sahbi; who, according to what is related in the Athar (a book so called), entered paradise without rendering up an account (of his deeds).

        After this I travelled from Balkh for seven days, on the mountains of Kuhistan, which consist of villages closely built. In these there are many cells of religious, and others who have retired from the world. I next came to the city of Herat, which is the largest inhabited city in Khorasan. Of the large cities of this district there are four: two of these are now inhabited, namely, Herat and Nisabur; and two in ruins, namely Balkh and Meraw. The inhabitants of Herat are religious, sincere, and chaste, and are of the sect of a Hanifa. The King of Herat was at this time the Sultan, the great Hosain son of the Sultan Giath Oddin El Gauri, a man of tried valour. From Herat I went to Jam, which is a moderate sized city, abounding with water and plantations. From this place I went to Tus, one of the largest cities of Khorasan. In this the Imam Abu Hamed El Ghazali was born, and in it we still find his tomb. From this place I went to the Meshhed of El Riza, i.e. of Ali Ibn Musa El Kazim son of Jaafar Sadik. It is a large and well peopled city, abounding with fruits. Over the Meshhed is a large dome, adorned with a covering of silk, and golden candlesticks. Under the dome, and opposite to the tomb of El Riza, is the grave of the Calif Harun El Rashid. Over this they constantly place candlesticks with lights. But when the followers of Ali enter, as pilgrims, they kick the grave of El Rashid, but pour out their benedictions over that of El Riza. From this place I went to the city of Sarakhas, then to Zava, the town of the Sheikh Kotb Oddin Haidar, from whom the Fakeers of the sect called the Haidaria, take their name. These men place an iron ring on their hands and their necks; and, what is still more strange, on their virilia, in order to prevent intercourse with women.

        From this place I went to Nisabur, one of the four principal cities of Khorasan. It is also called the Little Damascus, on account of the abundance of its fruits. The city is handsome, and is intersected by four rivers. I here met the Sheikh Kotb Oddin El Nisaburi, a learned and accomplished preacher, and he took me to his house. It happened that I had purchased a slave. The Sheikh said to me: Sell him, for he wilt not suit you; and I sold him accordingly. I was told, after a few days, that this slave had killed some Turkish children, and had been executed in consequence. This was one of the Sheikh's great miracles.

        Front this place I proceeded to Bastam, the town to which the patronymic of Abu Yezid El Bastami is referred. His grave is also here, under the same dome with that of one of the sons of Jaafar Sadik. I next proceeded to Kundus and Baghlan, which are villages with cultivated lands adjoining each other. In each of these is a cell for the sainted and recluse. The land is green and flourishing, and its grass never withers. In these places I remained for some time for the purpose of pasturing and refreshing my beasts.

        After this I proceeded to the city of Barwan, in the road to which is a high mountain, covered with snow and exceedingly cold; they call it the Hindu Kush, i.e. Hindoo-slayer, because most of the slaves brought thither from India die on account of the intenseness of the cold. After this we passed another mountain, which is called Bashai. In this mountain there is a cell inhabited by an old man, whom they call Ata Evlia, that is, the Father of the Saints. It is said that he is three hundred and fifty years old. When I saw him he appeared to be about fifty years old. The people of these parts, however, very much love and revere him. I looked at his body: it was moist, and I never saw one more soft. He told me, that every hundredth year he had a new growth of hair and teeth, independently of the first, and that he was the Raja Aba Rahim Ratan of India, who had been buried at Multan, in the province of Sindia. I asked him of several things; but very much doubted as to what he was, and do so still.

        I next arrived at the city of Barwan. In this place I met the Turkish Emir Barantay, the largest and fattest man I had ever seen. He treated me very respectfully, and gave me some provisions. I then went on to the village of El Jarkh, and thence to Ghizna, the city of the warrior of the faith, and against India, the victorious Mahmud, son of Subuktagin. His grave is here. The place is exceedingly cold: it is ten (al. three) stages distant from Kandahar. It was once a large city; but is now mostly in ruins. I then went on to Kabul; which was once a large city; but is now, for the most part, in ruins. It is inhabited by a people from Persia whom they call the Afghans. Their mountains are difficult of access, having narrow passes. These are a powerful and violent people; and the greater part of them highway robbers. Their largest mountain is called the mountain of Solomon. It is said that when Solomon had ascended this mountain, and was approaching India from it, and saw that it was an oppressive country, he returned refusing to enter it. The mountain was therefore called after his name: upon this the king of the Afghans resides.

        We next left Kabul by the way of Kirmash which is a narrow pass situated between two mountains, in which the Afghans commit their robberies. We, thank God, escaped by plying them with arrows upon the heights, throughout the whole of the way. The next place we arrived at was Shish Naghar, which is situated at the extremity of the Turkish dominions. From this place we entered the great desert, which is fifteen days in extent. In this no one can travel except in one season out of the four, on account of the Samoom, by which putrefaction takes place, and the body as soon as dead falls to pieces in its several members. We got to the Panj Ab, (i.e. the five waters) in safety. This is the junction of five different rivers, and which waters all the agriculture of the district. We were comfortable enough when we got on the river, which happened in the beginning of the month Moharram, A.H. 734 (A.D. 1332). From this place the informers wrote of our arrival to the court of the Emperor of India. It is a custom with them, that every one who enters India with a wish to see the Emperor, must be described in writing from this place, stating the particulars of his person and the objects he has in view, which is sent off by a courier. For no one is allowed to appear at court, unless the Emperor has been previously acquainted with all the circumstances of his case.

From: The Travels of Ibn Batuta; Translated from the Abridged Arabic Manuscript Copies, preserved in the Public Library of Cambridge. Translated by Rev. Samuel Lee. London: Printed for the Oriental Translation Committee, 1829, 81-100.