No More To His House

Allen Roy MacPherson                             19 Rosend Avenue

Kingston 20

Jamaica

1-876-324-2461

allenroy.macpherson@gmail.com

Approximately 3,000 Words

No More To His House

By Allen Roy MacPherson

"He shall return no more to his house, neither shall his place know him any more." -Job 7:10

1. The Immortal Rihla and Those Who Contemplate The Wonders of Life

       The Immortal Rihla [Rihla Khalida] is a 13th century travelogue written by geographer Abu al-Husayn al-Kinani. Nothing is known about the author. In the book he is supposedly also referred to, by others, as Muhammad ibn Ahmad. Scholars and historians identify him with the more well-known Andalusian traveller, Ibn Jubayr, who died, at the age of 72 in November of 1217, the same year the book was written.

     Rihla Khalida is a lost book. No copy of it exists today. The sole source of the contents of The Immortal Rihla is another similarly named but unrelated Andalusian, Muhammad ibn Ahmad, editor - and possible ghostwriter - of the 14th Century book 'A Gift for Those Who Contemplate The Wonders of Life' by Abu Abdullah Muhammad, who also known as 'Shams al-Din'. The 13th Century Moroccan author Abu Abdallah Mohammed of Haha, thought to be the same person known al-Abdari al-Hihi, may have also re-used passages from The Immortal Rihla in his own works. Taqi al-Din (probably Al-Maqrizi and no relation to Shams al-Din) claimed, in the 15th century, that the Emir of Mecca, Barakat 1, had Ibn Juzayy's copy of a special book written by Ibn Jubayr. This is thought to be The Immortal Rihla.

   Little else is known about the The Immortal Rihla. Andalusian archaeoligist Prof. Dr. Rev. Binyamin O. Navarra de Tudela along with husband and wife egyptologists Sir Walter Bartonstone Scott-Campbell and Lady Jane "John" Patterson-Scott-Campbell are credited with verifying the existence of The Immortal Rihla, unearthing the cover page during a 1922 archaeological dig in Alexandria, Egypt. The cover page gave the title, the known author and a subtitle, which translated as 'The Men Who Cannot Return Home'.

    According to the latter Muhammad ibn Ahmad (who is generally believed to be Ibn Juzayy), in 1182 Abu al-Husayn met a young greek christian in Granada. The young man, whose name was Felix Sono, was seeking an audience with the muslim Governor of Granada. Al-Husayn at the time was employed as the secretary of the Governor. The young man spoke fluent Andalusian arabic and while he waited, attempted to convert al-Husayn to christianity, The young man told al-Husayn that his original name was Eutychus of Troas and that he was born many centuries ago and given eternal life in the present age through the power of Jesus Christ. Al-Husayn did know anything about Eutychus of Troas but he perceived that the young man was delusional, whether it be from opium, hashish or natural mental disorder. He immediately determined that the young man would not be allowed to see the Governor and advised the young man that al-Andalus was not a safe place for christians under the new regime. The young man was neither fazed nor deterred. He insisted he was immortal and could not be killed. Al-Husayn advised him that it was best he returned to his homeland. He insisted he could not return home because his home no longer existed. Al-Husayn had the young man physically escorted out of the Governor's palace by the palace guards.

    Later, al-Husayn related the incident to his learned physician who was more wordly than himself and more familiar with the book of the Christians. He told al-Husayn who Euthychus was and that   the Troas he spoke of was Alexandria of the Troad and that indeed it was, by then, in ruins. Al-Husayn made inquiries but never located the young man nor would he ever see him again.

    In 1350, exactly 168 years afterward, the Moroccan traveller, explorer, adventurer and scholar, Abu Abdullah Muhammad, alias 'Shams al-Din' paid a visit to Andalusia (al-Andalus) specifically Granada. The Kingdom of Granada, during his visit, was governed by rulers who were more tolerant than in previous times. His guide was a Jewish-Christian, name Eleazar. Shams, who, as a scholar, was familiar with the both, the Christians Holy Book and Scriptures of the Jews, asked the guide if he knew that his name Eleazar was the name as Lazarus, who was raised from the dead. The guide responded that he knew that and immediately suggested to Shams that he could take him to the Tartessus, the City of the Immortals. Shams, mockingly, asked in jest, "Would I have to die first?"

     "No" his guide advised and Shams replied that he would indeed like to visit this place. Shams had initially identified Tartessus as Tarshish, which he understood to be Tarsus in Turchia [present-day Anatolia, in Turkey], the home of the christian missionary Paul. He mentioned this to his guide, who was amazed that Shams knew about the Apostle Paul. He immediately carried Shams to meet a man who he claimed knew Paul personally. Paul, of course, had died over 10 centuries before, but Shams went along for his amusement.

    In a section of Granada, which seem to house many Christians in their own segregated district, he was introduced by Eleazar to youth named Felix Sono. Felix said they could travel together to Tartessus, which he actually called Tarshish, and meet the Phoenician, Yona, who was among the founders of the city.

    "You mean Lebanese?" Shams asked as he knew neither phoenicians or Phoenician existed anymore.

    "Si" Felix answered and explained exactly where Tartessus was, which turned out to be in the region of the town of Huelva. Shams declined the offer to visit as Huelva was no longer under muslim rule.

   "Eleazar says you knew Paul?" Shams asked, wondering what kind of game this was.

   "I fell from a window and died. That Paul brought me back to life."

   "In Troas?" Shams asked. Felix nodded, and Shams queried further, "Are you saying you're Eutychus?" Shams was aware of the biblical story.

    "Yes", Felix answered, "Paul raised me and from that it seems I cannot die. This man too." He pointed at Eleazar and went on "Paul before he converted to the true faith, killed this man more than once, not knowing he was an immortal, but he raised me from the dead, just like the Lord did for this man and I became an immortal too."

   "Why are you telling me this folly?" asked Shams.

   "So you will believe on the true faith and on Jesus Christ"

   "I already believe in the true faith", said Shams, "Bear witness, my brothers, as I bear witness, that is no god but God and Muhammad is his messenger. Now excuse me gentlemen, I must return home."

   "You are truly blessed that you have a home to return to," said Felix.

   "I am aware the Troas is ruins no longer exists and the region presently overrun by Turkmen," Shams said, as he departed alone. As he left, he heard Felix bemoaning, "If this man has his place in Palestine, but I, I am the man without a home."

   Shams returned his homeland of Morocco the next day. He dictated this story to the latter Muhammad ibn Ahmad, and it is recorded in 'A Gift for Those Who Contemplate The Wonders of Life'. The quotes here are from a later translation done in 1976 by Rev. Dr. Binyamin Navarra. The Professor identified Shams al-Din as none other than the 14th Century traveller Ibn Battuta (1304-1369).   

1. His Life Is In Him. Still

        My friend, the fairly well-known researcher, Dr. Ichabod B. D. M. Foote Jnr., allowed me to observe via Zoom, an interview he was conducting with the reclusive Welsh minister Rev, Arthur Vallan. Because of the modern miracle of internet which many of us have had to turn to during these days of Covid-related restrictions, the interview could be conducted with Dr. Foote in Spain, Rev. Vallan in Wales and myself, here in the West Indies. Rev. Vallan only allowed the brief interview because he had been a close friend and associate of Dr. Foote's late grandfather, the Professor, Rev. Dr. Benjamin Navarra, who had also been my European History tutor in college.

    For someone who had been a colleague of the professor, Rev. Vallan looked someone still in his teens. Though he was not a black man like myself, he was not of fair complexion. He was what I have heard people describe as 'olive-skinned', with a large, prominent, but thin, perfectly straight, so-called 'greek' nose, wide mouth, full lips and an indifferent chin, neither weak nor strong. His eyes seemed jet-black like his curly hair.

         "Now we see through a glass, darkly," he said, quoting 1st Corinthians 13:12, "but then face to face." I'm not sure if he sounded welsh. How do Welsh people sound? Like Tom Jones (the singer not the Henry Fielding character) or like Richard Burton (the actor not the 19th century explorer)? Or maybe they sound like some of the characters in that Hugh Grant movie, "The Englishman Who Went Up A Hill And Came Down A Mountain". He didn't really sound like them, nor like Burton, thoughh maybe a bit like Tom Jones.

    "Reverend VaIllan, I'd like to ask you three questions," Dr. Foote started, "show you a photograph, read a short document to you and maybe ask you one or two more questions if you'll allow me"

    "Okay" the Reverend agreed.

    "This is an old photograph taken in the late 19th century" stated Dr. Foote holding up a yellowed photograph.

   "A tintype," said the Reverend.

   "Yes" agreed Dr. Foote, at first, then said, "a daguerreotype but not the original. A photo of it."

        "I'm sure it's a tintype," repeated Rev. Vallan, "but as you said, a photograph of it because they can't be copied or reprinted."

         "Yes, well you should know, shouldn't you, Rev. Vallan?"

         "Is that the first question?"

         "No," answered Dr. Foote, "purely rhetorical."

         "Okay" chuckled the reverend, "because I'm counting"

          "The first question is," my friend continued, "Does the person in the photograph resemble you?"

   "Very much so" answered Rev. Vallan.

   "The person in the photo is one Rev. Euter Vallanslaap," Dr. Foote continued, "Is it your father?"

   "No" replied the Reverend.

   "Third question" said Dr. Foote, "why do you look so young?"

   "I'm not a doctor," Rev. Vallan explained, "but accordding them it has something to do with something called HGH and my pituitary gland which I supposedly damaged during a serious fall I had when I was 18."

   "Okay" said Dr. Foote, "now this document that I'm going to read for you was supposedly passed down from an ancestor of mine, the 12th century traveller, Benjamin of Tudela and was in my grandfather's literary possessions, all of which he bequeathed to Allen, here, his former student. It was supposedly written by Georgii Cyprii, that is George of Cyprus. and was a part of the 7th century Notitia Varietate Alexandrinam Ecclesiam Sanctissime ex Troadis supposedly compiled by Basil of Ialimbana."

    "A lot of 'supposedly'" remarked the Reverend. 

    "Unfortunately" replied Dr. Foote, "anyway, the document is listed and titled in the Notitia as Cignus Ustus Fenestra but it's original greek title was most likely Ena Spasmeno Parathyro, that is, A Broken Window. This is a modern translation done by your late colleague and my grandfather, the Rev. Dr. Binyamin Navarra. George of Cyprus is relating his visit to biblical city of Troas."

    "Eski Stambul" said the Reverend, "the Old City."

    "Yes that's what it's called now."

    "It's all ruins"

    "Yes." Replied Dr. Foote, " but this was the 7th century, circa 610, and Troas still existed, though it was then known as Alexandria of the Troad I think, and according to George, even had a church there."

    "Okay, read on."

    "'The three-storey church is called the Church of Koimimenos' wrote George", said Dr. Foote, reading, "'not to be confused with the Church of Koimesis in Nicaea, which is known as the Church of the Dormiton, as this church in Troas is also known as The Church of the Defenestration of Eutychus. The church belongs to the Bishopric of Troas, which falls under the Metropolitan of Cyzicus, but I know not his name. Our guide was a young deacon named Pyrrhus. He told us the Church of Koimimenos was the place recorded in Acts 20 where one Communion Sunday, the Apostle Paul preached for so long that a young man named Eutycus sitting on a window sill, fell asleep and fell out the window. Some members of our party giggled and laughed but Deacon Pyrrhus stopped them and explained that Eutychus fell 3 storeys to his death. He explained that the Apostle rushed down to the street, embraced the dead young man, then declared "Trouble not yourselves; for his life is in him#, at which point Eutychus was led back upstairs, alive. The Deacon pointed to a third-storey window with a broken pane of glass and said that over the centuries they had not repaired the broken glass to commemorate the Defenestration and Miraculous Resurrection of Eutychus. 

He showed us a small unpainted area at the foot of the wall, with ancient greek words, which tradition said was written by Eutychus. As most, if not all, of us in our party were Greek we did not need the partial translation, our guide gave us, which was, 'Eutychus was here' and we corrected him, for the sentence really read, 'Eutychus was here again'. Our guide, the Deacon, began to fume and demanded to know who had defaced the sacred wall and holy inscription. A young man in our party, who we realized afterward was not of sound mind, began to repeat, as he stared at the upper window, "There was no glass there. There was no glass there." The Deacon asked the obvious Lunatic, over and over again and not in a calm or gentle manner "Was it you who wrote on the wall? Was it you?" Soon their responses became like the chorus of a spoken song. "There was no glass there!" "Was it you? Was it you?!" "There was no glass there!" "Was it you? Was it you?!" "There was no glass there!" "Was it you? Was it you?!" "There was no glass there!" "Was it you? Was it you?!" Finally, the Deacon asked "What do you mean there was no glass?"

    "I was there" replied the insane young man, "I am Etychus and yes it was I who wrote on wall. Then and now." Before we could part them, the Deacon and the Lunatic boy were on the ground exchanging blows, including of course fists, but elbows too and not excluding kicks and half-kicks, with, booted feet and genuflected knees. The young man was eventually transferred to an asylum but before departing Byzantium I could not resist enquiring further about him. However, there was not much to find out about him. He had not uttered another word since the scuffle with the Deacon. He was Greek and his name was Tycheros Pesmenos. He was not from Troas nor from any another village nearby. He was staying at a boarding house where other, obviously fraudelent documents were found, which also identified him as Eutycheros Koimimenos, most likely an alias.. I do know of his eventual fate.'"

    "Nice tale" said Rev. Vallan.

    "You don't think it is true?" asked Dr. Foote.

    "Supposedly" the Reverend chuckled.

    "Have you every heard a legend that after Eutychus was raised from the dead, he never died again and still walks the earth today?" asked Dr. Foote. The Reverend answered "No, I have never heard that legend."

   "Benjamin of Tudela, in his Tosefet Sefer ha-Masa'ot or Addendum to Itineraries," related Dr. Foote, "wrote of having met a man named Fortunato Somnificus, who confessed to being Eutychus"

   "Actually or supposedly?" The Reverend asked mockingly.

   "Two centuries later the Andulasian author Ibn Juzayy who lived on this property where I am right now, quoted Ibn Battuto in his A Gift to the Those Who Contemplate Life (Hadiat Liman Yata'amal Fi Eajayib Alhayaa), of having met a man named Felix Somnos, who attempted, in vain, to convert him from Islam to Christianity and also claimed to be Eutychus. Ibn Juzayy also made reference to Ibn Jubayr who a century before wrote of meeting a christian missionary with the same name, objective and tale. The photograph I showed you belong to my great-grandfather General Navarre. I don't know if you read the inscription in the right corner. It is in Spanish but it translates as "Rev. Euter Vallanslaap, Pendragon Castle, Wales. Claims to be Eutychus of Troas. July 15 1890, Andulasia, Spain". Let me ask you one last question Rev. Vallan, are you Eutychus of Troas, the man who cannot return home?"

     "Ichabod, I already allowed you the two follow-up questions" replied Rev. Vallan, "I'm not answering a third. But before I sign off, I want to remind you of what Jesus said to Peter when he enquired about whether John, Jesus' beloved disciple would live forever. He said "If I will that he tarry till I come, what is that to thee? follow thou me." The Bible says for every man that liveth there is death and the Apostle Paul said we should work out our own salvation with fear and trembling. So don't trouble yourselves with my life that is life that is in me now, or your life that is in you, or his life that is him. What concern is that to you, or him, or me? Be concerned about your own self. Work out your own salvation. And follow that path. Goodbye. I was here. Agsin." Then the screen went blank.