1) "Travels of the Tribe of Menashe," by anonymous, in manuscript, copied in 1454 by Rabbi Joachin Eliahu, Amsterdam.
2) "Tribulations of the Sad Knight Kabydius, His Journey to the Land of Israel with Peter the Hermit and his Love for Judith." The name of the author isn't mentioned in Ebenezer's words, but the transcription is from the year 1343, Paris.
3) "Sources for the Burial of Moses, Story of the Golden Calf and Its Location." Written by Reb Yehuda Ber Avram ben Abraham (maybe a convert?), printed in Leipzig in the year 1984 (sic!), a year that is still far from us-Ebenezer insists that the date is correct and doesn't remember if he saw it or is only quoting.
4) "Kinds of Jews" by Sergei Szerpowsky and his son, Warsaw 1745.
5) "History of the Nation of Israel According to the Creator," by anonymous, printed in Tarnopol in 1767.
6) "Source of the Animals and the Creation, God as a Chariot that Was," by the Divine Kabbalist Ahmed Abidion ben-Haalma Downcast Eyes, printed in Istanbul in the year 50 after the death of the Messiah (apparently meaning Shabtai Zvi).
There are of course more books, but I haven't yet investigated. The books I listed above are not found in any library or known collection of books. Nor are they mentioned in any other place (I checked with the librarians in Jerusalem, Tel Aviv, Copenhagen, Paris, London, New York, and other archives), nor are they mentioned in any other book, and that may be the major problem, because if they are not mentioned, are they knowledge or fiction? And if fiction, whose?
Considering what we know about Ebenezer, he couldn't have invented those books. The books I examined constituted (each in itself) a conceptual, planned and formatted whole, sequences of facts that can be checked, and cases that really can be checked sound authentic. The material is on its way to you so you can review it more carefully, but the story of the Sad Christian Knight Kabydius can serve as an example. His tribulations in the Holy Land match other writings we're familiar with. Even the description of the siege of the city of Trier, where Peter the Hermit was helped by the Jews (who were then slaughtered), is similar to descriptions we have from other sources, even though Kabydius himself is not mentioned in any other source. The story of Judith sounds quite authentic as we now discover more and more details today about the existence of many Jewish settlements in the Land of Israel during the time of the First Crusade and later.
Tape / -
The wandering Kabydius was the son of one of the Hungarian tribes. In his youth, in a little village in the Carpathian Mountains, he met a Jewish family. The family celebrated a holiday that was alien to him. After he was banished from his lands by his father, whom he tried to kill, he wandered to Rome. For some time he stayed there with a group of monks and along with another monk, he loved a twelve-year-old girl who died in their arms, and so he called himself Kabydius the Sad. The other monk went outside the city walls and was devoured by dogs. After he learned that his father had died, Kabydius went back to his homeland. In the mountains, he met the same Jewish family. The father of the family was an old man whose tongue had been cut out by some riffraff on its way to join Peter the Hermit. One of the old man's granddaughters was a handsome lass with a swollen belly. The village where they had lived before was burned down. The girl was pregnant from the one who had cut out her father's tongue. Kabydius wanted to kill them, but changed his mind and hugged the handsome girl and her mother fell to her knees and pleaded with him to wound her and not her pregnant daughter.
Kabydius, who was confused by his hatred for his father and his disappointed love for the twelve-year-old girl, sought "a bandage" for his soul full of sadness of the world, as he put it, and approached the mother. When he asked to marry the daughter and be a father to her son, he was banished by a group of audacious Jews who burst out from a distant place at night. Kabydius wanted to go back and take vengeance on the Jews, but it had started snowing and he went to seek his estate and discovered that, in his absence, his father had bequeathed it to his brothers and they banished him. Ashamed of his lust for that Jewess, he searched for the riffraff that had cut out her father's tongue and was introduced to Peter the Hermit. Peter made an indelible impression on him. He was ugly and strange, but a real leader of knaves and belligerent men. In the hermit's eyes, he saw light. The crusade to the Holy Land was at its height and Kabydius didn't join his peers but went with Peter the Hermit, as his servant.
The great battle took place in Antioch and only afterward did they descend along the shore toward Jaffa. The knights, writes Kabydius, mocked him and said: What is a man like you doing among streetwalkers, thieves, and rapists? and he said to them: Peter is the leader and I wash his feet for the sake of Our Lord the Messiah. They called him Peter the Dark and were afraid of him. The knights teased him-he doesn't give his pedigree in the book, but hints that the others knew it-and he had to fight a duel against one of the knights and even to run him through with his sword. Kabydius provides a detailed description of the battle for Jerusalem, the ship they dragged from the port of Jaffa and turned into a ram to batter the wall, how Gottfried of Bouillon knelt at the sight of the Holy City, the siege of the city, the bloody battles, how they circled the wall of Jerusalem for seven days and seven nights, and how the Savior was revealed on the Mount of Olives and they burst through the walls, and the blood, he said, as is also mentioned in other sources, flowed up to their knees, and cursed Jews were entrenched in the last tower, fighting along with the Muslims and were burned alive. And then he heard a voice: The holiday you saw on the mountains was my holiday, you're here and I rule over you, and Kabydius was angry and his heart filled with dread and he told Peter, who commanded him to be flagellated. He accepted his punishment in stoical silence, he wrote, and when the whip was laid on his back, his head was bald, he felt a genuine regret and exaltation he had never known before. After the coronation of Beaudoin as king of Jerusalem, Kabydius went to the Galilee. Along the roads, they built fortresses then. In the blazing heat of August he scaled a high mountain and joined a group of monks and Muslim prisoners, who were busy building a fortress. He began hewing stones. They told him not to hew stones because it was contemptible work meant for slaves. He said: I committed heavy sins and I must atone for them. They listened to him as a hewer from far away. They said he could grant to stone the charms of both European and Eastern art.
Three years later, his memory began to break down. A cloud shrouded his soul; he could remember only the stones he had hewn the day before. Peter was not seen again, counts and barons were appointed to the estates of the Holy Land, a struggle raged between the priests and the royal house of Beaudoin, but Kabydius remained far away from those events. The Count of Accra, who was brought in a sedan chair to see Kabydius the hewer, looked at the stones and said: I want Kabydius to build my castle. And so it was. Then, he wandered, went up to Jerusalem to see the Kingdom of Jesus on earth and in the streets of Accra silk cloths were stretched to hide the blinding light, ships from Genoa brought delights from the East and glass from Tyre was brought and used for windows, something that had not yet been seen in Europe. From the Arabs he learned the theory of the arch to allow for high ceilings in their buildings, he went down to Caesarea and built there too, he participated in building halls for knights in Accra and fortresses in the Galilee, the Golan Heights, and Bashan, and within ten years, Kabydius was one of the great builders in northern Israel.