SYMHC Classics: Ibn Battuta, the Traveler of Islam

Today we revisit an episode from 2017 about Ibn Battuta, whose 14th-century travels were extensive. He was away from home for roughly 24 years and during that time traveled through virtually every Muslim nation and territory, becoming the traveler of the age.

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Episode Transcript

Speaker 1 (00:02):
Happy Saturday, everybody. We have a brand new show launching
on our network called Everywhere. It's hosted by Daniel Scheffler,
and it's all about travel and not just the places
to go and the sites to see, but also it's
focused on Daniel's travel commandments. These are things like thou
shalt travel with the conscience and thou shalt be polite
and how these things can become an ideal travel strategy.

(00:24):
And I am on this show as well. Daniel and
I do a segment together where usually we talk about
the history of something that came up over the course
of him discussing his travels because he has led a
wildlife and has traveled all the places and done some
amazing things that you would never expect. Uh. And Daniel
and I are rather fond of each other, so it
sometimes dissolves into giggles or snarkiness, but we both have

(00:47):
a really, really good time, and I hope you have
a great time listening to it. So to go along
with the travel theme of Everywhere, today, we are revisiting
our previous episode on famed traveler Ibn Batuta, which originally
came out in August of seventeen, so enjoy and stay
tuned at the end for a peek at Everywhere. Welcome

(01:08):
to Stuff You missed in History Class, a production of
I Heart Radios How Stuff Works. Hello, and welcome to
the podcast. I am Tracy V. Wilson and I'm Holly Frying.
So back in the spring of we did a podcast
on Jungha. Remember Jengha I do? Indeed, Jengha led a

(01:31):
fleet of treasure ships on huge and far reaching voyages
from China to Southern Asia, the Arabian Peninsula and eastern
Africa in the fifteenth century. And one of the points
we made in that episode was that it wasn't necessarily
accurate to call Jungha an explorer, because he wasn't so
much exploring as following roots that were known already, and

(01:54):
we said that in some cases they were actually roots
that a man named Ibn Batuta had traveled from the
op Sit direction a century before. Today, we are finally
going to talk about about Abdellah, Mahabad Eben Abdellah, even
Ibraheim Alawatti Altanji iban Batuta, who has been requested by
some listeners, including Julie and Jennifer, and he's commonly just

(02:16):
known as Ibn Batuta, like Jungha, Hibn Batuta wasn't so
much an explorer. His travels took him to places that
were already known within the Muslim world, and they were
part of that world. Mostly he traveled along well traveled roots,
but these travels were extensive. He was away from home
for roughly twenty four years and during that time traveled

(02:39):
through virtually every Muslim nation and territory, becoming the traveler
of the age. Ibn Batuta was born on February four,
which was the year seven oh three in the Islamic calendar.
We found multiple different conversions of the exact date in
the Islamic calendar, so keep that in mind. They offered

(03:00):
by one to two days, and I don't trust my
own conversion enough to rely on that. He was born
in Tangier, which is a port city in Morocco, and
although it wasn't Morocco's busiest port, Tangier's position between the
Mediterranean and the Atlantic meant that it was a frequent
departure point for ships bound across the Strait of Gibraltar

(03:21):
to the Iberian Peninsula or to other parts of Europe
and Africa. And this meant that although Tangier was a
Muslim city, it also saw lots of Christian visitors and
merchants who arrived from places like Genoa, Marseilles and Majorca.
Apart from the father and grandfather, who were referenced in
his name even means son of we don't really know

(03:43):
a lot about Ibn Batuta's family. They were Sunni Muslims
who were of an indigenous North African people known as
the Latta, and several were kadi's or judges, or they
were otherwise scholars of Islamic law. Even Betuta's upbringing was
probably typical for a Muslim child living in Northern Africa
in the fourteenth century. He would have attended school, either

(04:06):
at a mosque or through a private tutor. His early
education would have focused on the Koran, along with subjects
like arithmetic and grammar, and literature and history. For students
from more prominent families, which Ibban Batuta was more advanced,
study followed as children got older. We do know for
sure that Iban Batuta's study of the Koran and of

(04:28):
Islamic law were really lifelong. He learned the whole Koran
by heart, and he wrote of reciting it to himself
from beginning to end, as he traveled, sometimes twice when
he felt like he needed to bolster himself up a
little more. And when he was twenty one by the
Gregorian calendar and twenty two by the Islamic Lunar calendar,
ibn Batuta began preparing for the Hajj, the pilgrimage to

(04:51):
Mecca that is one of the five pillars of Islam,
and this was for him a religious duty. It's an
obligation for all Muslims who are physically in fine, financially
able to go, and whose families won't be harmed by
their being away, And it was also something he genuinely
wanted to do, describing himself as quote swayed by an
overmastering impulse within me and a desire long cherished in

(05:14):
my bosom to visit these illustrious sanctuaries. Ibn Batuta's pilgrimage
was also an opportunity to further his education. Although Tangier
was a notable ports city, it wasn't particularly known for
its scholars and it didn't have a college. So Ibn
Batuta's pilgrimage would allow him to study with legal scholars

(05:35):
and with Sufi mystics and cities like Tunas, Alexandria, and
Cairo along the way. Studying with more prominent scholars was
an opportunity for Ibn Batuta to deepen his own knowledge
of Islamic law. It's the body of guiding rules and
principles that govern Muslims daily lives and worship, also known
as Sharia, and enhancing his legal training would give him

(05:56):
access to more prestigious work. But this wasn't simply a
means to moving up a career ladder, because the law
ibn Batuta was studying was rooted in the Islamic faith
and was inseparable from that faith. His religious and legal
educations were also inseparable from one another. On top of
the intertwined nature of his religious and legal education, the

(06:19):
concept of seeking knowledge is an important part of Islam
in general. Both the Koran and the Hadith, which is
a record of the sayings and actions of the prophet Mohammed,
have multiple references to learning and seeking knowledge, including how
to seek knowledge in a way that's ethical and compatible
with Islam. So essentially, seeking knowledge is an act of worship,

(06:42):
and it's incumbent upon all Muslims to learn one hadith
that frequently comes up in relation to Ibn Batuta is
seek knowledge even as far as China, although there are
some questions about whether that one is correctly attributed, those
same basic concepts are definitely present in others. Iban Batuta
left for Mecca on June fourteenth of thirteen twenty five,

(07:05):
which was the year seven twenty five in the Islamic calendar.
Although many pilgrims traveled to Mecca as part of an
official organized caravan, and iban Batuta may have been planning
to join a caravan later on in the journey, he
initially set off alone over land, following the North African coast,
and even though iban Batuta embarked alone, the Hajj is

(07:27):
an annual religious observance, so other Muslims were also setting
out for Mecca on their own pilgrimages, generally following the
same roads and routes through northern Africa. So after about
three weeks he fell in with two companions, although they
separated after they both got sick due to the severe
summer heat. One companion actually died and the other returned

(07:48):
that person's body home. A little later in the journey
across northern Africa, ibn Batuta fell ill as well, one
of several serious illnesses he contracted during his travels. When
someone suggested he stay in a town for a while
to recover, ibban Batuta replied, if God decrees my death,
it shall be on the road with my face set

(08:08):
towards the land of Hijas. As he traveled, Ibban Batuta
would stop for a time in cities and towns, and
the length of his stay would depend on everything from
his health to the travel conditions to whether there were
important scholars in residents. For example, he spent two months
in Tunas studying at the College of the Booksellers and
being appointed Kadi of a pilgrim caravan. When he left there,

(08:31):
he also entered into a marriage contract with the daughter
of a Tunisian official who was part of that caravan.
The two men eventually had some kind of falling out
and broke that contract. Shortly thereafter, Ibban Batuta entered into
a marriage contract with a different woman, the daughter of
another pilgrim who was a scholar from Fizz, and she
would be the first of several wives and concubines, some

(08:53):
of them enslaved that Ibban Batuta would bring into his life.
Ibban Batuta and the company of pilgrim he was traveling
with arrived in Alexandria at the Nile River delta in
the early spring of thirty six. He stayed there for
about a month, visiting holy sites, studying, and also doing
some sight seeing, including touring the city's textile district, but

(09:14):
eventually he decided it was time to move on again.
The timing of his journey and the time that he'd
spent in Alexandria meant that at this point he wasn't
lined up with the season for pilgrimage caravans anymore, so
there was no official company for him to join. He
was once again on his own. His plan was to
follow the banks of the Nile River south to a

(09:35):
town near the modern border with Sudan, and from there
he would travel overland to the Red Sea, board a
boat to Jetta and travel overland from there to Mecca.
The trip up the Nile took about three weeks, but
then when he got to the Red Sea, it turned
out that most of the boats in the port had
been destroyed during a dispute between the local ruling family

(09:57):
and the governor, so he had to turn back. This time,
taking a boat down the Nile, getting back to Alexandria
in about eight days, spending one night there before leaving
for Syria. And the reason he only spent one night
was that at this point the season for official travel
to Mecca was approaching, and he thought if he made
good enough time, he could join a caravan leaving out

(10:18):
of Damascus. On the way. He stayed for about a
week in Jerusalem, but even so he got to Damascus
with enough time to spare that he stayed there for
nearly a month. Although he had been continuing his studies
throughout the trip. In Damascus, he continued them formally, earning
several official certifications in different law texts. In Damascus, Ivan

(10:39):
Patuta finally did join an official caravan bound for Mecca
that he stayed with for the rest of the trip there,
which we will talk about after a quick sponsor break.
Ivan Patuta set out with a large caravan of pilgrims

(11:00):
from Damascus on September one, thirty six. This was more
than a year after leaving his home in Tangier. He
doesn't specifically say how many people were in this caravan,
but it was likely several thousand. Official caravans traveling to
Mecca were in our very large. First they went to Medina,
which is about eight hundred twenty miles or roughly hundred

(11:23):
kilometers away from Damascus, and the travel there took about
fifty days. Once they're pilgrims took part in several days
of religious rituals, including at the Mosque of the Profit,
and then from Medina it was another two hundred miles
or three hundred twenty kilometers to Mecca, where Ibn Batuta
finally arrived in October of thirteen twenty six. After the Hajj,

(11:47):
which involves several days of religious observances and rituals, most
pilgrims returned home, but even Batuta did not. Early in
his journey, he'd had a dream of a great bird
sweeping him away over a far day stints. He had
also meant an ascetic who told him that he would
meet and offer greetings to the ascetics three brothers, one
in India when in sind and one in China. Sind

(12:10):
is now Pakistan. But aside from these more romantic ideas,
Ibn Batuta thought that if he continued to travel, he
could continue to learn and to find work as a Kadi,
and instead of turning west toward home, he went north
and then east toward what's now a Rock in the
company of returning pilgrims from that region. Although he did
make several stops along him away, his primary goal at

(12:33):
this point was to visit the city of Baghdad. Baghdad
had been besieged and then sacked during the Mongol invasion
in twelve fifty eight, and that was a little less
than seventy years before Ivan Batuta's arrival. That sacking is
generally considered to be the end of the Islamic Golden Age,
so when Iban Batuta went there, he was envisioning it

(12:54):
as sort of witnessing one of the great cities that
had been He also stopped in most of the major
cities in the area and took a tour up the
Tigris River. From there, he returned to Mecca with another
Hajj caravan, this time staying for at least a year,
during which time he both studied and performed the rituals
associated with the lesser pilgrimage a number of times. He

(13:18):
left Mecca again in either thirteen twenty eight or thirteen
thirty exactly when is a little bit unclear, but whichever
it was. He spent the next two years traveling mainly
by boat to cities along the Red Sea, the Persian Gulf,
and the Arabian Sea. He went as far south as
Kilwa on the African coast in what's now Tanzania, but

(13:39):
was at the time part of the Kilwa sultan It.
After two years of mostly seafaring wandering, he once again
joined a pilgrimage caravan Sebecca, traveling over land across the
entirety of the Arabian Peninsula before observing the Hajj for
a third time. By this point, Ivan Batuta had learned

(13:59):
that the Alton of Delhi, Mohammed Togluk, had invited scholars
to India, and that many who made their way there
were finding themselves with prestigious appointments that came along with
lavish gifts. The Sultan had made a practice of specifically
filling posts with foreign visitors, and even Batuta hoped to
be one of them. But to get there and to

(14:19):
get an appointment, he needed a guide who spoke Persian
New India well and had contacts there who could help
Ibn Batuta on his way. His initial plan seems to
have been to try to find such a guide in
Jetta and then to have a relatively straightforward sea voyage
to India. But he couldn't find someone with the skills
and connections that he needed, so instead he set off

(14:42):
on a much much more circuitous route overland, perhaps thinking
that he might meet someone along the way. He first
made his way back to Cairo and from there to
the port city of Latakia on the Syrian coast, before
taking a ship across the Mediterranean Sea to Alanna in
Anna Tolia on the coast of what is now Turkey,

(15:03):
and he then undertook a very roundabout two year trek
that went to Constantinople, through the Byzantine Empire, across the
Asian Step, and then through Afghanistan, finally crossing the Indus
River in thirty three or thirty five. He essentially went
quite far to the north, following a zigzagging path between
the Black Sea and the Caspian Sea before dropping southeast

(15:26):
into India. If you look at a map, this was
not just an indirect way to go. Crossing the Asian
Step was also far more difficult than going by sea
or by following some of the other overland routes. Taking
the path that was both the long way and the
hard way may have been because Matuta had already seen

(15:46):
several of the cities along the Arabian Sea that they
would have passed through if he had gone that way instead,
he had resolved to never travel a path that he
had traveled before if there was some other option available.
That seems like it would get so problematic in a hurry,
and apparently it did. There are there are lots of

(16:07):
maps of his voyages online and there is very little
like the arrow going two directions on the same bath,
and when it is it's usually like okay, yeah, that's
there's not really a different way to go. Iba Batuta
spent about eight years in India, where he was named
Cutty of Delhi, although for his first several months there

(16:27):
he spent his time accompanying the Sultan on hunting expeditions
rather than hearing legal cases. He also had some trouble
with money. He had purchased gifts for the Sultan, including horses, camels,
and enslaved people along the way with the hope that
it was going to help him secure a good appointment,
and although his appointment as Cutty came with an income,

(16:48):
he just didn't have the same pool of wealth as
many of the other Deli elite to draw from, and
he was expected to maintain an opulent lifestyle and to
spend some of his income on gifts and pay to others,
so he was soon in debt. Apart from his financial problems, says,
years in India overall also weren't particularly easy due to

(17:09):
a combination of famines, uprisings, and political intrigue. At this point,
India had a majority Hindu population that was being ruled
by a minority Muslim government, which leads to ongoing uprisings
and religious violence. Around thirteen forty, ibn Batuta was appointed
to lead an envoy from Delhi to China, and he

(17:31):
left in the summer of thirteen forty one. He was
tasked with ensuring the safety of a huge retinue, including
hundreds of people and gifts including textiles, dishware, and weapons.
Although they traveled under armed guard, they were attacked by
Hindu insurgents only a few days out from Delhi. Ibn
Batuta was attacked and robbed a second time while waiting

(17:53):
for reinforcements after that first incident, and then he became
lost for six days after escaping from his captor. After
this inauspicious beginning, the expedition ended disastrously in early thirty two,
when the whole fleet of four ships at this point
they had moved to a sea voyage, was forced aground

(18:13):
and wrecked in a storm off the port of Calicut
on the southwestern coast of India. Most of their retinue
was also killed in this storm and shipwrecks, including the
other two highest ranking officials that had been dispatched from Delhi.
Edmund Btuta only survived because he had moved from the
junk where the diplomatic envoy was supposed to be sleeping,

(18:34):
to another ship because the room that was assigned to
him on the diplomatic junk was just too small for
his taste. Although he wanted to return to Delhi and
tell the Sultan what had happened, he didn't feel like
he could, at least not right away. Not only had
the entire retinue and all of its goods been lost
on his watch, but he would also have to explain

(18:56):
why he had survived while the other officials had not.
He had also lost nearly everything he had in that storm.
He wound up stranded for months before finally finding passage
to Honavar on the western coast of India on a
fleet of ships that belonged to the Sultan. Once he
got there, though, the situation was not much better. He

(19:17):
had hoped to find a patron and some kind of
appointment that would allow him the time and the resources
to figure out what he should do next, and perhaps
even to recoup some of his lost income. Instead, he
wound up spending most of the summer of thirteen forty
two and devotional seclusion, praying and reciting the Koran twice
through every day. He was basically offered housing in a

(19:40):
like this one person's room, and he was like, yeah,
I don't really have work for you. You can stay here, though,
so he basically stayed there in prayer for months, and
finally he decided to go to China on his own,
staying for a time in the Maldives and acting again
as Cutty before going on to China by sea. By
this point he had been to so many places and

(20:01):
could tell stories of so many other courts that he
was received enthusiastically and he was compensated generously. Once he
left the Maldives. There's some dispute about exactly how far
into China he did go, in part because he didn't
give a lot of detail about China when he wrote
about his travels. This lack of detail has led some

(20:22):
critics to suggest that he did not go to China
at all. And while he probably did not get nearly
as far as the account of his trip suggests, with
some of that probably being embellished when it was being written,
he almost certainly did visit the more southeastern parts of China.
His lack of detail is more likely because the Muslim
population there was relatively small, and that was really what

(20:45):
he was most interested in learning from and writing about.
So he just had a lot less interest in China
and a lot less to say about it. And it
was after visiting China that iban Batuta decided at last
to return home after undertaking the Hajj one last time.
We're going to talk about all of that after we
have a little sponsor break. Finally abandoning the idea of

(21:16):
returning to India to explain what had happened to the convoy,
Ibn Matuta began working his way toward home in thirteen
forty seven by way of one last pilgrimage to Mecca
that would be his fourth during his lifetime. Rather than
waiting for the next pilgrimage season, he took a wandering
route through Persia, Iraq, Syria, and Egypt, and in Damascus, Syria,

(21:37):
he learned that his father had died about fifteen years before.
He decided to travel to Aleppo in the summer of
which turned out to be just as the Black Death
began moving through the region, and for the next several months,
his travels took him through cities and towns that were
ravaged by the plague. For a time, he got ahead

(21:58):
of the spread of the disease, but it caught up
with him again in Mecca, where he spent four months
awaiting the Hajj. After his fourth hodge, he began traveling
finally towards Tangier, but once he arrived there after his
decades of absence, he learned that his mother had died
of the plague only about six months before. Iban Batuta

(22:19):
didn't stay at home for long. He soon set out
once again for a brief tour of Granada across the
Strait of Gibraltar, followed by a return to Africa and
a tour to the south, crossing the Sahara Desert to
the Kingdom of Mali and the city of tim bucktwo.
Iban Batuta finally returned to Fez, which was then the
capital of Morocco, in thirteen fifty four, and as far

(22:41):
as we know, he spent the rest of his life
in or near Morocco. The Sultan Abu Nan asked him
to write an account of his journey, and in doing this,
iban Batuta worked with an amanuensis ibban Juse, who was
also a court poet. Iban Jus made his language poetic,
added some actual poems, and probably embellished a few things,

(23:03):
while also bringing iban Matucha's account in line with literary
standards of the time. The end result of all this
work was finished on December fifty five. It's full Arabic
title roughly translates to a gift to those who contemplate
the wonders of cities and the marvels of traveling. It's
more commonly known as the RelA, although RelA is really

(23:26):
a genre essentially a travelog within Islamic literature. Given Matuta's
RelA Chronicles has traveled through essentially the entire fourteenth century
Muslim world. He had gone seventy five thousand miles or
a hundred and twenty thousand kilometers, that is three times
farther than Marco Polo's journeys and three times the circumference

(23:49):
of the Earth. Along the way, he visited what's now
forty different modern countries. He met at least sixty heads
of state and a wealth of lesser leaders and dignitaries,
and he served as an advisor to at least twelve
different rulers. He also met all three brothers of the
Ascetic that he had heard about so early in his journey,

(24:11):
and did indeed offer them greetings. The RelA is about
one thousand pages long, and since he was reconstructing it
from memory after the end of his travels, it's chronology
is sometimes a little bit mixed up or vague, but
otherwise it stands as a wide ranging account of what
the Islamic world was like in the fourteenth century. The

(24:31):
world was and still is huge, but it is not
at all monolithic. It's people are united by the core
belief in the Koran and by the idea that the
tenets of Islam create a bond that is greater than ethnicity.
Or race. Yeah, if you're if you're looking at the
chronology of his travels and you kind of go, does
that make sense? You may have even thought, does that

(24:52):
make sense? In some of this episode so far? It's
because he was basically reconstructing it later on, and and
sometimes I was talking about places that he passed through
more than one time, So sometimes a little seems a
little mixed up. As iban Batuta traveled, he observed the
diversity of Islam, seeing how it was filtered through Arab, Persian, Turkish,

(25:13):
and Mongol cultures. He wrote about how people worshiped, how
they interpreted the law, and what their holy sites were like,
along with describing the cities themselves, in their cuisine and
their environment, and things like whether they were clean. The
book gradually reveals some of iban Batuta's personality and tells
us a little about the worldview of an educated, devout

(25:35):
fourteenth century Muslim. He was a pious man who could
sometimes come off as a bit of a busybody, even
beyond what might be expected of a man whose job
was to be a judge. But he was also gregarious
and highly curious about the world. Otherwise, though there's really
very little about his personal life. For example, he married

(25:55):
at least seven women, and he had children with at
least some of them, in addition to having new risk concubines,
although none of these people play a part in the
text beyond the mention of their marriage or occasionally their death.
And we also get nothing about his homecoming and what
happened when he met friends and family that he'd been
separated from for almost a quarter of a century, or

(26:16):
when he learned how many of them had died in
the Black Death. And this was really typical of writing
at the time. It was not considered really appropriate to
be talking about your personal business in public anyway, so
it would have been doubly inappropriate if he had filled
his book up with a lot of personal details about
his life. So like that is not a typical at all. Also,

(26:38):
when we say he comes off sometimes it's a bit
of a busy body. The story that to me typ
of eyes at the best is there was there's one
part in his relo or he writes about going into
a bath house and some of the men didn't have
waste coverings on, and his response to this was to
go to the governor of the town and to tell
the governor of the town that there were some men
in the bath house that didn't have waste coverings on,

(27:00):
and then get the governor all riled up about it,
followed by a crackdown on whether there were waste coverings
in the bath houses. On the one hand, there was
just expected that men would have waste coverings on. On
the other hand, there were definitely a lot of people
involved in the situation who were like man Ivan Batuda business.

(27:24):
He went right to escalation on that one. Yeah. So
the a lot of people in their descriptions of Ivan
Beatuda use words like kind of a fuss budget or
a little judgmental uh, and that that kind of uh.
That kind of account is why. So this book was
largely unknown until the nineteenth century and even in the

(27:47):
Arabic speaking world. Although various additions exist in libraries in
North Africa and the Middle East dating from the time
after it was written, it does not seem to have
been very widely read between the fourteenth and nineteenth centuries. However,
in a weird turn of events, French scholars found five
manuscripts in Algeria after the French occupied Algeria in the

(28:10):
eighteen thirties and these scholars began trying to piece together translations.
A lot of the first translations in English were very
heavily abridged, unsurprisingly because it is a thousand pages long
and a complete English language translation. Projects started in nineteen
twenty nine the Hackleyott Society, which is an English society
that publishes scholarly editions of primary source texts about travel

(28:33):
m geography, which is an amazingly specific mission. UH published
the first three volumes by the mid twentieth century, but
the fourth volume didn't come out until I think nine four.
And it's actually unclear when even Batuta died, although it
was in the year seven hundred in the Islamic calendar,

(28:54):
which would have been thirteen sixty eight or thirteen sixty nine.
A two man tangier is tradeally considered to be his,
but we don't actually know if that's the case today.
There's also a shopping mall named for him in Dubai
and its courts are all themed after places that he went,
and UH A lot of commentators are like, I'm not

(29:16):
sure if I Tuda thought would have thought this was
cool or not? Yeah, he like he did. I mean,
obviously he traveled for almost a quarter of a century
in a time when travel was a lot more uncomfortable
and and time consuming than it is in a lot
of the world today. But the like the fact that, um,
he was so particular about things. Uh sometimes people are

(29:41):
like what I Betuda walk in here and be like, oh, yeah,
this is cool. I like to look at this place.
Or would he be more like, M I'm not sure,
we don't know, I don't really now. Thank you so
much for joining us on this Saturday. If you have
heard an email address or a Facebook you are l

(30:02):
or something similar over the course of today's episode, since
it is from the archive that might be out of
date now, you can email us at history podcast at
how Stuff Works dot com, and you can find us
all over social media at missed in History. And you
can subscribe to our show on Apple podcasts, Google podcast,
the I heart radio app, and wherever else you listen

(30:22):
to podcasts. Stuff You Missed in History Class is a
production of I Heart Radio's How Stuff Works. For more
podcasts for my heart Radio, visit the I heart Radio app,
Apple podcasts, or wherever you listen to your favorite shows. Hi,

(30:42):
I'm Daniel Scheffler and I have some strong feelings about travel.
I would love you to listen to my new travel podcast,
Cold Everywhere. I've spent the majority of my life circling
the globe. I have fed stray dogs in Cairo for
a day, ben tattooed in the back of a jewelry
store in Istanbul. And I've joined a chef to seek
out new sources of protein in the Amazon. So I

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want to tell you how I travel and how you could.
I don't like lists or must dues. I don't care
about aspirational luxury nonsense. In fact, let's throw out that
word luxury while we're at it. It doesn't matter if
you're wealthy or not alone or with your personal people,
you can always have an amazing adventure. All you need

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is to open your mind. Don't think about what I'm
telling you feel it. It's not head knowledge, it's all
heart knowledge. Come with me and I'll show you everywhere.
Every week over two seasons, I will take you to
different places, from New Jersey to New Delhi, from Disney
to Denmark and share some magical experiences and stories. I'm

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also including interviews from travel connoisseurs like the CEO of Starbucks,
Kevin Johnson, designer Lead Worsler and the director of the
Smithsonian Museum of American Art, plus some soon to be
revealed i heeartmedia stars too. Listen and subscribe to everywhere
at Apple Podcasts, the I Heart Radio app, or wherever

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you get your podcasts.