Two other early works of the Crusading period are of special value. Sæwulf[12] visited the Holy Land in 1102 A.D., before the building of most of the Norman castles and cathedrals; and the Russian Abbot Daniel, whose account has only recently been translated into English,[13] is believed to have arrived as early as 1106 A.D. From Ephesus he went to Patmos and Cyprus, and thence to Jerusalem and all over Western Palestine. His account is one of the fullest that we possess for the earliest Crusading period. In the middle of the twelfth century we have the topographical account by Fetellus,[14] which refers to places not generally described; and rather later we have the valuable descriptions by Theodoricus and John of Wirzburg,[15] while only two years before Saladin’s conquest of Jerusalem, John Phocas[16] wrote a shorter account in Greek upon silk, which is interesting as the work of a Greek ecclesiastic at a time when the Latins were the dominant sect. The names of monasteries in the Jordan Valley, otherwise unnoticed, are recoverable in his account. Much interesting topographical information of this period is to be found in the Cartulary of the Holy Sepulchre,[17] which gives striking evidence of the rapidly increasing possessions of the Latin Church, due to the gifts and legacies of kings and barons. The cartularies of the great orders and the laws contained in the Assizes of Jerusalem are equally important to an understanding of Palestine under the rule of its feudal monarchs. It is possible to reconstruct the map of the country at this period in a very complete manner from such material.[18] The Jews were not encouraged in Syria by the Normans. Benjamin of Tudela, however, made his famous journey from Saragossa in 1160, and returned in 1173 after visiting Palestine, Persia, Sinai, and Egypt; he was interested in the “lost tribes,” whom the mediæval Jews recognised in the Jewish kingdom of the Khozars in the Caucasus, and his account of Palestine is a valuable set-off to those of the Christian visitors.[19] We have pilgrimages by Rabbis in later centuries, viz., Rabbi Bar Simson in 1210 A.D., Rabbi Isaac Chelo of Aragon in 1334, and others of the fifteenth, sixteenth, and seventeenth centuries.[20] These refer chiefly to the holy cities of the Jews, especially to Tiberias and Safed in Galilee, and record visits to the tombs of celebrated Rabbis, many of which are still preserved, and some yet visited by the Jews of Palestine. Several important points regarding early Christian and Talmudic topography are cleared up by these works.