[Footnote 42:  The Grand Duchy of Kieff was called Russia. 
     See page 81.]

[Footnote 43:  The Petchinegs, as well as the Khazars, Bulgarians, Hungarians, and Turks, are called by Josippon, I, chap. i, descendants of Togarma.  Patzinakia was the country from the Danube to the Dnieper, and corresponds with Dacia of classical times.]

[Footnote 44:  The readings of E and A are corrupt.  R has [Hebrew:], and BM. has [Hebrew:], the southern provinces of Russia were spoken of as the land of the Khazars, especially by Jewish writers, long after the Russian conquest about the year 1000, and the Crimea was known to European travellers as Gazaria.  It took Rabbi Pethachia eight days to pass through the land of the Khazars.  See Dr. A. Benisch, Translation of Petachia’s Travels.  In note 3, p. 70, he gives a short sketch of their history.  The ruling dynasty and most of the inhabitants embraced the Jewish religion.]

     [Footnote 45:  Procopius, vol.  I (Palestine Pilgrims’ Text
     Society), gives a full description of Constantinople.]

[Footnote 46:  The commentator, wrongly supposed to be Rashi, gives an interesting note upon the passage in I Chron. xx. 2, where it is mentioned that David took the crown of the king of the children of Ammon, and found it to weigh a talent of gold, and it was set upon David’s head.  Rashi states that the meaning of the passage must be that this crown was hung above David’s throne, and adds that he heard in Narbonne that this practice was still kept up by the kings in the East.]

[Footnote 47:  See for a full account of these powerful Seljuk Sultans F. Lebrecht’s Essay on the Caliphate of Bagdad during the latter half of the twelfth century.  Vol.  II of A. Asher’s Itinerary of Rabbi Benjamin.]

[Footnote 48:  Ibn Verga, Shevet Jehuda, XXV, states that a predecessor of the Emperor Manuel Comnenus issued an edict prohibiting the Jews from residing elsewhere than in Pera, and restricting their occupation to tanning and shipbuilding.]

     [Footnote 49:  This place is mentioned by Procopius, p.
     119, as having been fortified by Justinian.  It is now known
     as Rodosto.]

[Footnote 50:  Ibn Ezra visited Cyprus before his arrival in London in 1158, when he wrote the Sabbath Epistle.  It is not unlikely that the heterodox practices of the sect of whom Benjamin here speaks had been put forward in certain books to which Ibn Ezra alludes, and induced him to compose the pamphlet in defence of the traditional mode of observance of the Sabbath day.  This supposition is not inconsistent with Graetz’s theory, vol.  VI, p. 447.  See also Dr. Friedlander, Ibn Ezra in England, J.Q.R., VIII, p. 140, and Joseph Jacobs, The Jews of Angevin England, p. 35.]

     [Footnote 51:  See Gibbon, chaps, lviii and lix; Charles
     Mills, History of the Crusades, I, p. 159; C.R.  Conder,
     Latin Kingdom of Jerusalem, p. 39.]