Anecdota Oxoniensia. Semitic series.

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itne dtfta i fftxtrnirnlia THE Churches and Monasteries of Egypt AND Some Neighbouring Countries A TTRIBUTED TO ABO B ALIH, THE ARMENIAN EDITED AND TRANSLA TED Jiw B. T. A. EVETTS, M.A. TRINITY COLLEGE, OXFORD WITH ADDED NOTES ALFRED J. BUTLER, M.A., F.S.A. FELLOW OF BRASENOSE COLLEGE, OXFORI) Q)x fo T AT THE CLARENDON PRESS 1895

Sonbon HENRY FROWDE OXFORD UNIVERSIT Y PRESS WAREHOUSE AMEN CORNER, ".C. ^etvw &orf MACMILLAN & CO., 66 FIFTH AVENUE

CONTENTS. PREFACE INTRODUCTION.... ENGLISH TRANSLATION APPENDIX..... PAGE v-viii ix-xxv 1-304 305-346 INDEXES:I. INDEX OF CHURCHES AND MONASTERIES IN EGYPT II. SUPPLEMENTARY GEOGRAPHICAL INDEX. III. INDEX OF PERSONAL NAMES.. IV. INDEX OF GENERAL NAMES.. 347-352 353-358 359-373 374-382 ARABIC TEXT I-I Fr a 2 [IT. 7 182778

I^

PR E F A C IE. TIHE History attributed to Abu Salih the Armenian is here edited for the first time, by the kind permission of the Minister of Public Instruction and of the Administrator of the National Library in Paris, from the unique MS. purchased by Vansleb in Egypt in the seventeenth century, and now preserved in that Institution. The present edition is based upon a copy made by the editor from the original, which he afterwards had the advantage of comparing with another copy most liberally placed at his disposal by M. 1'Abbe Hyvernat, together with the results of a collation by Professor Ignazio Guidi. To these eminent scholars, therefore, the editor begs to express his deepest gratitude. Professor Margoliouth has also had the goodness to look through both the copy of the text and the translation, and to elucidate many points of difficulty. Mr. Alfred Butler, whose book on the Coptic Churches forms the only work of importance existing on that subject, has generously consented to aid in the interpretation of an obscure author by his knowledge of Coptic history and archaeology; and his contributions to the work are by no means limited to the notes which bear his initials. The system adopted in the transcription of Arabic names is similar to that used in Mr. Butler's Coptic CJhziches. It does not pretend to be perfect,

vi PREFA CE. and among other defects does not express the J of the article before the 'solar letters,' or the shortening of the long final vowel in y. and other words before the article, or the Hamzah except in the middle of a word; nor are the nuances in the pronunciation of the vowels indicated; but perhaps no other system is preferable to this. The vocalization of the Arabic forms of names of places is, where possible, that of Yakut, as being in use at the time of our author. In the transcription of the text the original has been closely followed, the diacritical points alone being added where they were wanting. Some of the deviations, however, from classical orthography and grammar are indicated by foot-notes on the first few pages of the text. The existence of the work has long been known to scholars through the references made to 'Abu Selah,' and the passages quoted from him by Eusebe Renaudot and 1tienne Quatremere. Recently also, M. Amlelineau, in his Geographic de Ie lgypte ad I'opaqe copte, has made some little use of the history of Abu,Salih, although he has by no means extracted all the information which the book affords on the subject of Egyptian geography. M. Amelineau seems to be fully aware of the value of the work of Abu Salih, at least in certain portions. On the other hand, he seems to have an exaggerated idea of the difficulties presented by the MS. 'It is very badly written in point of language,' he says, 'and most of the diacritical points are wanting; yet I have translated 'the whole of it, in spite of the difficulties which it presents. I believe 'that the MS. is incomplete in several parts, and has been badly 'bound together. The possessor of the MS. has erased the Coptic 'numerical figures at the top of each leaf, in order, no doubt, that 'the absence of part of the MS. might escape notice. Nevertheless, 'the figures are still visible, and enable me to conclude that a con

PREFA CE. Vll 'siderable part of the MS. is wanting, and that the leaves are not 'arranged in their proper order. Moreover, it is often impossible to 'translate, because the sense cannot be completed.' The French scholar here seems to overstate the case. From an examination of the MS. made by the authorities of the National Library, the editor is able to say that, while it is true that no less than twenty-two leaves are wanting at the beginning of the book, the rest of the leaves are bound in their proper order, according to the Coptic ciphers, which are still visible, as M. Amelineau states; with the single exception of the leaf which formed the thirtieth folio of the MS. in its original state, but which is now wanting. The reader, therefore, will understand that there is a lacuna between fol. 8, according to the new or Arabic pagination, and fol. 9, which bears in the MS. the Coptic number 31; and that the words at the beginning of fol. 9, 'This revenue,' &c., do not refer to the preceding estimate of the revenues of Egypt. The owner of the MS. seems to have supplied the first folio himself, and to have given a new pagination in Arabic figures to the remaining portion of the original book, so that folio 23 became folio 2, and so on. It should be added that the Coptic figures are wanting on fol. 38, which formed fol. 60 of the complete MS., and also on the last two folios. The word '. on fol. I2a is translated as 'Extreme Unction,' a meaning which the word bears at least in Africa. In late Arabic, however,.J is also a nomen verbi of i-, and signifies 'to marry' or 'marriage,' so that our author may perhaps here refer to a practice of marrying within the prohibited degrees then existing among the Copts. The statements of the Coptic Synaxarium, occasionally quoted in the notes to the present edition of Abf Salih, are not guaranteed as being always historically accurate. For instance, the Emperor Diocletian is usually represented, without reference to his colleagues in

viii PREFACE. the empire, as himself carrying on the persecution which goes by his name, although in reality he abdicated two years after the promulgation of the edict which sanctioned and originated it: and, to take another example, St. Theodore is called 'magister militum,' although this office was not instituted until the reign of Constantine. Nevertheless valuable traditions of early Church history, and in particular of the great persecution itself, are embodied both in the Synaxarilum and in the Coptic Acts of the Martyrs, on which it is partly founded.

INTRODUCTION. TIIE sole indication which we possess of the name of our author is to be found in the title inscribed on the first page of the MS. This title, however, was supplied, as it has already been said, by a later hand; and it is, moreover, obviously incomplete. No name i -here given to the work, beyond the meagre designation of 'chronicle' or 'history;' and this is so contrary to the rule of Arabic literature that it is enough by itself to prove that the original title had been lost. The author is designated by his praenomen only, as 'Abf Salih the Armenian.' It is a recognized fact in Arabic orthography that the proper name Salih (,it,) is one of those which may by common custom be written defectively without the 1; see Vernier, Grammaire arabe, i. p. 9I. Hence there is no reason to adopt the form 'AbCi Selah,' used by Renaudot, Quatremere, Amelineau, and others. It must, in the absence of further proof, remain doubtful whether 'Abu Salih' can be taken as the true praenomen (kunyah) of the author of the present work. His nationality, on the other hand, may be inferred, not only from the title, but also from the internal evidence of the book, for the lengthy description of the Armenian churches, and of the affairs of the Armenian patriarch, would tend to show that the writer had a special connexion with the Armenian nation; and, although he often speaks as though his sympathies and interests were bound up with those of the Copts, we must remember that this very Armenian patriarch, of whom we have spoken, was consecrated in the presence of Gabriel, the seventieth patriarch of the Copts (Renaudot, Hist. Patr. pp. 507-509); and there are many other proofs of friendly intercourse between the two races. Moreover, on fol. 3 a, the Armenian form of the name Sergius (IIJutw u, Sarkis) is, as Mr. F. C. Conybeare recognizes, correctly transcribed in Arabic as Sh, Shark s, and explained as being equivalent to s.v, Sirjah. It may be maintained, therefore, as a probab [IT. 7.]

x CHURCHES AND IMONA'ASTERIES OF EGYPT. bility, that the author of the work was Armenian by nationality. It is surprising, however, that M. Amelineau says that 'Abou Selah (sic) visited Egypt at the moment when the Armenians were all-powerful in that country.' It is surely much more probable that Abf SAlih, if that was his name, was not a mere visitor to Egypt, but rather a member of the Armenian colony, the ancestors of which had settled there at the end of the eleventh century of our era, under the protection of Badr al-Jamali, the Armenian vizier to the caliph Al-Mustansir; and that our author had been born and bred in the country. This would explain his Arabic name, the fact of his writing in Arabic, and his familiarity with the history of Egypt. As for his being in Egypt at a time of Armenian preponderance in the state, the facts are precisely the contrary. There is no proof that the Armenians were in special favour under the three last of the Fatimide caliphs, and the greater part of our author's life must have been passed during a time when the Armenians in Egypt had succumbed to the misfortunes which overtook them at the time of the Kurdish invasion, and had been much reduced in numbers. Of these misfortunes our author was an eye-witness. The work itself affords sufficient internal evidence of the date of its composition, for the author constantly refers to events which, he says, happened in his own time, and to incidents in his own life, of which he gives us the date. Thus on fol. 4b he tells us of an interview which he had at Cairo with the physician Abu 'l-Kasim al-'Askalani, in A. H. 568 =A.D. I173. Again on fol. 61 a he mentions a visit which he paid in A. H. 569 =A. D. I 174 to the monastery of Nahya. But the latest date given in the book is that of the death of Mark ibn al-Kanbar in the month of Amshir A.M. 924=Jan.-Feb., A. D. 1208. The composition of the work, therefore, may confidently be assigned to the first years of the thirteenth century of our era, when the writer had probably reached a considerable age. In spite of these distinct indications of date, however, M. Amelineau speaks as if the work had been composed at a much later period, for he begins his account of Abu Salih as follows: 'I must also 'speak of an author who wrote in Arabic, and who has left us a history 'of the churches and monasteries of Egypt, written in the year 1054 of 'the Martyrs, that is to say in the year 1338 of our era. He was called

INTR OD UC TION.x xi 'Abou Selah (sic), and was an Armenian by nationality' (Gi;ogr. p. xxiv). The fact is that M. Amelineau is here speaking of the date at which the copy, now in the National Library, was made; but his readers may certainly be pardoned if they understand him to be giving the date of the composition of the work. It is quite true that the copy was finished on Ba'unah 2, A.M. 0o54=Dhu 'l-Ka'dah 8, A. H. 738=May 27, A.D. 1348, as the copyist himself informs us in his note at the end of the book. The title supplied by a later hand on fol. i b of the MS. describes the book as a 'history, containing an account of the districts and fiefs of 'Egypt.' As, however, the principal part of the work is taken up with an account of churches and monasteries, with regard to which it supplies us with much original information, I have furnished the new title of 'Churches and Monasteries of Egypt.' This new title is in accordance with the description of the MS. in the catalogue of the National Library, where it is called 'Histoire des eglises et des 'monasteres de l'Igypte.' The object of the author would seem to have been to collect information of all sorts about Egypt and the neighbouring countries; but he evidently desired above all to describe the churches and monasteries, and to narrate incidents of ecclesiastical history. It is to those concerned with this last-named branch of study that the work of Abu Salih should be of special interest. The only work now existing in Arabic of a similar character to tlhe present work is that portion of the Khitat of Al-Makrizi which contains an account of the Coptic churches and monasteries, and which is affixed as an appendix to this volume. Other Mahometan writers, however, besides Al-Makrizi, composed works, which are now lost, on the subject of the Christian monasteries, and the most celebrated of them was AshShabushti, who is quoted by our author and also by Al-Kazwini, Yakut, Al-Makrizi, and others. Indeed, one of the most interesting features of the present work" is the constant reference which it makes to the relations between the Christians of Egypt and their Mahometan fellow-countrymen. These relations, naturally, varied in their character from time to time. There were periods of disturbance, marked by outrages committed by the stronger race upon the weaker, by riots, incendiarism, murders, or even b 2

xii CHURCHES AND MONASTERIES OF EGYPT. by systematic persecution, as in the reign of the caliph Al-Hakim. But there were also periods when the two races lived peacefully side by side, and the adherents of the two creeds were on the best of terms with one another. Sometimes the Muslim governors would authorize and even assist in the restoration of the churches, contrary as this was to the written law of Islam. Mahometans were in some places allowed to be present at the celebration of the Christian liturgy, although the stricter among the Copts regarded this as a profanation. One of the most wealthy and magnificent princes that have ever ruled Egypt, Khamarawaih, the son ofAhmad ibn TilCn, used to spend hours in silent admiration before the mosaics, representing the Virgin and Child, attended by Angels, and surrounded by the Twelve Apostles, in the Melkite church at the monastery of Al-.Kusair, where, moreover, he built a loggia in order that he might sit there with his friends to enjoy the scenery, and, it must be confessed, also to quaff the good wine, prepared by the monks and fully appreciated by the laxer followers of the Arabian prophet. The present work in its existing form is an abridgment of the original, as the copyist himself informs us in his final note. He adds that his abridgment has been unsuccessfully carried out, and while we may admire his modesty, we must of necessity agree with him on this point. Nothing could be worse than the present form of the work, which resembles rather a collection of undigested notes than a deliberate composition in its finished shape. That feature of the book which it is most difficult to understand is the repetition of passages on the same subject, and sometimes almost in the same words. We meet with a short account of some place, which is then dropped, and the history proceeds to the discussion of other matters, only to recur some pages further on to the subject which it had apparently left. Thus, for instance, the passage on the Fayyfim on fol. i8 is repeated in slightly different terms on fol. 70; the description of Busir Bana and other places on fol. 17 occurs again, almost word for word, on fol. 68; and often after leaving a place, we are brought back to it and receive further information about it. There appears to be no arrangement or order in the work at all. We do not know what may have been the subjects which occupied the first score of leaves, now lost to us. It may, perhaps, be conjectured

INTR ODUCTION. Xiii that they were filled with an account of the churches of Lower Egypt and Cairo, and of the monasteries of the Wadi Habib, which could hardly be neglected in such a work. Probably also we have lost part of the history of the Armenians in Egypt. The book, as we have it at present, opens with an account of the Armenian monastery and churches at Al-Basatin, a little to the south of Cairo. The latter buildings consisted of a' Great Church,' or main building, to which a smaller church or chapel was attached after the manner of churches in Egypt. Sometimes these dependent churches were on the same floor as the principal edifice, and sometimes they formed an upper story to it. The mention of the Armenian monastery and churches leads our author to a digression on the recent history of the Armenians in Egypt, and on the misfortunes which had befallen them during his own lifetime. He then starts off upon quite a different matter, namely the revenues of the Coptic church and of the Egyptian rulers; but this is a subject to which he recurs quite unexpectedly in one or two subsequent paragraphs. Then comes what is almost the only uninterrupted narrative or description in the book, that is the account of the so-called heretic Mark ibn al-Kanbar. Next follows a list of certain remarkable features of Egypt and of distinguished men who have lived in that country; but in the middle of this is inserted a note on the churches of Buisir Bana and other places. Then, after a note on the boundaries of Egypt, comes an account of the city of Al-Fustat and its churches,which would seem to be fairly systematic and complete were it not for notes on king Aftutis, the revenues of Egypt, Nebuchadnezzar and the patriarch Demetrius, inserted in the middle of it without any apparent occasion for them. After describing the churches of Al-Fustat, our author proceeds up the Nile, noticing the churches and monasteries in the towns and villages, principally, of course, on the more populous western bank; but he does not go straight on in his journey; he frequently dashes from south to north, and then again from north to south in a manner which would horrify us in a modern guide to the Nile; and he still keeps up his trick of inserting notes from time to time on perfectly irrelevant matters. After reaching Nubia, our author returns again down the Nile for a short visit to certain places in Egypt which he had passed over; and then he suddenly takes us to Abyssinia,

xiv CHURCHES -AN D 7OIONASTEIEOS OF EGPT. to India, to North-Africa, and even to Spain, and the shores of the Atlantic, ending up with south-western Arabia, and with the mention of certain ancient cities, the foundation of which is referred to the remotest antiquity. The most valuable part of the present work is probably that part which the author based upon his own experience, and did not borrow from other writers. Much of the information with which he supplies us on the churches and monasteries of Egypt seems to be of this character. Thus he himself tells us that great part of his account of the Monastery of Nahya is derived from what he saw and heard during a visit which he paid there for devotional purposes in the year 569 of the Hegira. A young monk whom he met in the monastery on this occasion seems to have been questioned by him, and to have discoursed to him at some length on the history of the place. It may be taken for granted that our author had also visited in person the churches and monasteries of Cairo and its neighbourhood, and had made similar enquiries of the priests and monks as to the foundation and restoration of these buildings and other matters of interest concerning them. But how far our author had travelled up the Nile is doubtful; and perhaps he had not himself seen the great White Monastery of Saint Sinuthius, opposite to Ikhmim. If he had been in that neighbourhood, he would surely also have spoken of the 'Red Monastery.' Similarly, it is probable that he had not paid a personal visit to the Monastery of Saint Anthony near the Red Sea, for if he had, he would have given a fuller account of the neighbouring Monastery of Saint Paul. Some of our author's statements with regard to these churches and monasteries which he had not himself seen, probably rest upon the testimony of some of his friends and acquaintances whom he questioned on the subject. Part, however, of what he tells us is borrowed from the Book of the Mlonasteries of Ash-Shabushti, a work in prose and verse much read at the time. The author, Abu 'l-Husain 'Ali ibn Muhammad ash-Shabushti, was a Mahometan, and his work is a proof of the constant practice on the part of Muslims of resorting to the Christian monasteries, for the purpose of sauntering in their gardens, sitting in their galleries and loggias, and drinking their

INTR OD UC TJON. XV wines. Besides Ash-Shabushtl. other writers, such as Abf Bakr Muhammad al-Khalidi, Abu 'Uthman Sa'd al-Khalidi, and Abu 'l-Faraj al-Isfahani, composed works on the monasteries in the course of the tenth century of our era, and Ibn Khallikan tells us that many other books were written in the Arabic language on the same subject. The work of Ash-Shabushti contained an account of all the monasteries of Al-'Irak, Al-Mausil, Mesopotamia, Syria, and Egypt, with all the poems composed on them, and a history of the events which concerned them. It is unfortunate that this work is lost, and only known to us through quotations made from it by other writers. Ash-Shabushti, who is said to have died at Al-Fustat or'Old Cairo' in A.H. 388 or 390, was private librarian and reader to the Fatimide caliph Al-'Aziz, and his agreeable manners and conversation led the sovereign to make him his constant boon-companion. It is in accordance with this character that he wrote of the monasteries chiefly as places for enjoying pleasant social intercourse and drinking wine. The surname Ash-Shabushti is difficult to explain, and Ibn Khallikan says that he 'repeatedly made researches to 'discover the origin of the surname, but that all his pains were fruitless, 'until he found that the chamberlain to the Dailamite prince Washmaghir 'ibn Ziyar was also called Ash-Shabushti, from which it appears that 'this is a Dailamite family name.' Part of our author's information with regard to the churches and monasteries of Egypt, and to the ecclesiastical history of that country, is derived from the Biographies of the Patriarchs, compiled in the ninth century by Severus, bishop of Al-Ushmunain, and from the continuation of the Biographies by a later writer. The name of this work is well known to scholars, because Renaudot based upon it the greater part of his Historia Patriarcharum Alexandrinorum Yacobitarum; but the work itself has never been published, either in the original Arabic or in a translation, although copies of it are to be found in European libraries. The publication of this work is much to be desired, as it affords a great mass of information on the ecclesiastical history of Egypt, since the schism of Dioscorus, which is not supplied from any other source; and although Renaudot has revealed to the learned world part of its contents, there is a very large part only to be known

xvi CHURCHES AND VMONASTERIES OF EGYPT. at present through a study of the original Arabic MSS. It is from these patriarchal biographies that our author borrows the greater part of what he tells us on the subject of the history of the Coptic patriarchs, and part of what he says on the churches and monasteries. It is thence that he takes, for instance, his account of the visit of Al-IKasim to the White Monastery. The Patriarchal Biographies of Severus of Al-Ushmunain are based in their earlier portion, as he himself tells us, on Greek and Coptic documents preserved in the ancient Monastery of Saint Macarius in the Nitrian Valley. In the later part the compiler has inserted the works of certain writers almost without change, such as the biography of the patriarch Kha'il or Michael by John the deacon, a contemporary and acquaintance of that patriarch, and a considerable portion of the series written by George, archdeacon and secretary of the patriarch Simon. Many of our author's quotations are taken from the life of the patriarch Michael. Another writer, to whom our author is considerably indebted, is better known to European readers, since his history was published in 1654-6 by Pococke, at Oxford. This is Sa'id ibn al-Batrik, the Melkke patriarch of Alexandria, whose name was translated into Greek in the form Eutychius. He was a famous physician, as well as a priest, and composed a medical work in addition to his historical labours. His chief work, however, was that from which our author quotes, namely the Nanmn al-J7auhar or Row of Yewels, to which the European editor has J given the Latin title of Eutychii Annales. It is a history, beginning with the earliest events narrated in the Bible, and continued down to the author's own time; but its most valuable part is the ecclesiastical chronicle of Egypt which it contains. The author was born at Al-Fustat in A.H. 263=A.D. 877, became Melkite patriarch of Alexandria in A. H. 321 =A. D. 932, and died in the latter city in A. 1H. 328=A. D. 940. Our author makes more references than one to a writer whom he calls Mahbub ibn Kustantin al-Manbaji, that is 'Mahbub, son of Con'stantine, a native of the city of Manbaj.' This writer also bore the Greek name Agapius, corresponding to his Arabic appellation. He composed a history of the world in two parts, of which a copy of the first part is

IANTR OD UC TION. xvii preserved at Oxford, and a copy of the second part, relating events from the Incarnation onwards, exists at Florence. The latter work, however, has been carried on by a continuator down to the year A. D. 1312, and this has occasioned the erroneous belief that Mahbub himself lived in the fourteenth century. Mahbfb is a writer several times quoted by Al-Makin in the first part of his history. According to the Florentine MS., Mahbub or Agapius was a Jacobite or monophysite bishop of Manbaj. Use was also made in the work now edited of a History of the / Councils, of the homilies of the patriarch Theophilus, and of a Guide to the Festivals. It seems that there were several of such Guides in the ecclesiastical literature of Egypt, and the Synaxaria were partly based upon them. Our author was, moreover, acquainted with some at least of the biblical books, and he quotes from the Pentateuch, the Prophets, and the Gospels. He would seem to have read the romance of Aura, which still exists in Arabic, and was probably translated from the Coptic. The curious work called the Book of Clement or Apocalypse of Peter is also quoted by our author at the end of his history. Copies of this work exist in Europe, as, for instance, in Paris and at Oxford. Our author does not tell us whence he derived his accounts of Nubia, of Abyssinia, and of the Indian Christians. Of Nubia he may have read in the work of 'Abd Allah ibn Ahmad ibn Sula'im, quoted by Al-Makrizi. Of Abyssinia he may have learnt something from the envoys who frequently arrived in Egypt from that country, as bearers of despatches addressed to the Coptic patriarch. Of India he may have received information from the mouths of Christian travellers; or perhaps those Indian priests who at the end of the seventh century came to Egypt, to beg the Coptic patriarch to send out a bishop to their fellow-countrymen, may have left behind them some account of the state of Christianity in India. In those parts of his work which treat of the general history of Egypt, our author chiefly follows Ibn 'Abd al-Hakam and Al-Kindi. Copies of the Fut1ih Misr or History of the Conquest of Egypt by the lMuslims, composed by the former of these two writers, exist in Paris. C [1. 7.]

xviii CHURCHES AND MONASTERIES OF EGYPT. The author, 'Abd ar-Rahman 'Abd Allah ibn 'Abd al-Hakam, seems to have written at the end of the second century of the Hegira, but the work was continued by his disciples, and in the Paris MSS. goes down to the end of the third century. There is little legend in the work, which consists chiefly of pure history, and in this respect compares favourably with later histories, such as those of Al-Makrizi and AsSuyfti. Al-Kindi, who is called by Haji Khalfah the first Arab historian of Egypt, died in A. H. 247 = A. D. 860, or according to others in A. H. 350 = A. D. 961. The title of his great work was Khiitat Misr or Topography and History of Misr, its object being to describe the foundation of the city of Misr and its subsequent alterations. This work seems to have been the basis and model of the later works named Khitat, such as that of Al-Makrizi. Two other works of Al-Kindi exist in manuscript at the British Museum, namely a History of the Governors of Egypt and a History of the Cadis. Al-Kindi also wrote a book called Fadd'il Misr or Excellences of Egypt, which is quoted by our author more than once. The full name of Al-Kindi is Abu'Umar Muhammad ibn Yusuf al-Kindi. Some of his works were continued by Abu Muhammad al-Hasan ibn Ibrahim ibn Zulak, who died A. H. 387=A.D. 997, and who is once quoted by our author, through a copyist's error, as An-Nasr ibn Zulak. The great history of At-Tabari had also formed the subject of our author's studies, as he shows by his reference towards the end of the work. Finally, our author, although a Christian, shows on more than one occasion that he is not unacquainted with the Koran itself, thus giving a fresh proof of the friendly feeling which existed between Christians and Muslims at the beginning of the thirteenth century of our era. From the account given above of the plan, or rather want of plan, of Abu Salih's work, it will be seen that it resembles a note-book which has not yet been put into order, rather than a formal composition. It is clear then that such a book could hardly be worth publication were it not that, in the words of the author,' he has here collected information which is not to be found in the work of any other writer.' The present work is full of allusions to the history of Egypt, and

INTRODUCTION. xix especially to the more important periods, such as the Mahometan conquest, the overthrow of the Omeyyad dynasty, the rule of Ahmad ibn Tulun and his son Khamarawaih, and the invasion by the Fatimide caliph Al-Mu'izz. The conquest of Egypt began in A.H. I8, when 'Amr ibn al-'Asi entered the country by the Syrian frontier, and subdued the imperial forces in a battle near Pelusium, where the Arab town of AlFarama afterwards stood. 'Amr then advanced upon the fortress of Babylon, about ten miles to the south of Heliopolis, which was, after a long siege, ceded to him by the treachery of George son of Mennas, the 'Muklaukis.' After this it was necessary to attack the capital of the country, Alexandria, and here again serious resistance was offered to the Muslims. The siege of Alexandria lasted several months, so that the conquest of Egypt was not completed until the first of Muharram, A. H. 20 (A. D. 641). The conqueror did not, however, select Alexandria as his capital, but chose a spot easier of access from M/ecca and Medina, namely the Fortress of Babylon and its neighbourhood, as the site of the new city which he founded and named Fustat Misr. From the time of the conquest, Egypt was governed by walis, appointed by the caliphs, who rarely visited the country themselves. The last of the Omeyyad caliphs, however, Marwan II, who reigned from A. H. 126 to 133, took refuge in Egypt from the armies of the new claimant to the caliphate, As-Saffah, the Abbaside. The Khorassanian troops of the latter pursued Marwan, who set fire to the city of Fustat Misr, and, having crossed the Nile, destroyed all the boats upon the river in order to stop the progress of the enemy. A vivid picture of this disastrous conflict is given us by an eye-witness, the contemporary biographer of the Coptic patriarch Michael, whose life is included in the compilation of Severus of Al-Ushmunain. The Khorassanians soon found boats with which to cross the river; and they pursued Marwan as far as Busir KuIridus, near the entrance to the Fayyum, where they put him to death. His head was sent round the country as a proof of the extinction of the Omeyyad dynasty and the victory of the Abbasides. The Omeyyad caliphs had resided at Damascus, and the Abbasides established their court in A. D. 750 at the newly-erected city of Bagdad, so that Egypt was still ruled by walis, who, on account of their remote2

xx CHURCHES AND MOiNASTERIES OF EGYPT. ness from the seat of the central government, soon became practically independent. One of the most celebrated governors of Egypt was Ahmad ibn Tulun, who ruled the country from A. H. 254 to 270. By this time the importance of the city of Fustat Misr had greatly diminished. The Hamras or quarters to the north of Al-Fustat, founded at the time of the Arab conquest, had fallen into decay, and the ground had become bare of houses; but upon the flight of Marwan into Egypt, the Abbaside troops had settled upon it, and gave it its new name of Al-'Askar, and here the emirs who ruled Egypt resided. It was in this quarter, now called the quarter of Ibn Talun, that Ahmad built his great mosque. He no longer, however, chose to reside here, but founded the new quarter of Al-Kata'i', which extended from the lowest spurs of the Mukattam hills to the mosque of Ibn Tfilun. Neither Al-'Askar nor Al-Kata'iT was destined to exist long. When the Fatimide caliph Al-Mu'izz sent his general Jauhar to invade Egypt, the latter demolished the houses between Al-Fustat and his own new city of Cairo, which formed these two quarters, and they thus entirely disappeared, save for the Christian monasteries and churches, which, as Abu Salih tells us, still remained in the Hamras, as the antiquaries of Egypt continued to call the place. Between the fall of the Omeyyads and the appearance of the Fatimides, it would seem that the Christians of Egypt enjoyed greater prosperity than had been their lot during the later days of the fallen dynasty. Nor do the Fatimide caliphs appear to have treated their Christian subjects with harshness, with the notable exception of the fanatical Al-H.Ikim, the great persecutor of the Copts and Syrians. The work now published is full of instances of benevolence shown to the Copts, and practical favours conferred upon them by Mahometan rulers and officials. The work of Abu S.lih was composed immediately after a great revolution in the affairs of Egypt, following the invasion of the Kurds and Ghuzz upder the leadership of Shirkuh and Saladin. This invasion was due to the unscrupulous intrigues of Shawar as-Sa'di, the vizier of the last of the Fatimide caliphs, Al-'Adid li-dini '1lah. Shawar had been in the service of a former vizier, As-Salih ibn Ruzzik, who

INTRODUCTION. xxi appointed him wali of Upper Egypt, a post only second in importance to the vizierate; and in this capacity Shawar had shown much ability, and gained great influence over the principal officials of the country. On the death of As-Salih, however, in the year 556 (A. D. II61), his son and successor in the vizierate, Al-'Adil, jealous of Shawar's influence, deprived him of his office, in spite of the warnings against such a step which had been uttered by Ibn Ruzzik upon his death-bed. Shawar assembled a body of troops, marched to Cairo early in the year 558, and, on the flight of Al-'Adil, pursued him and put him to death, himself assuming the reins of government as vizier, under the nominal supremacy of the Fatimide caliph. In the month of Ramadan of the same year, however, a fresh aspirant to the vizierate appeared in the person of Ad-Dirgham, who, collecting a body of troops, forced Shawar to flee from Cairo, and put himself in his place. Thus, in the course of the year 558, the post of vizier was held by three statesmen in succession. Shawar, however, took the bold step of making his way to Syria, and applying for aid to Nur ad-Din, the most powerful Mahometan prince of his time. Accordingly, in the month of Jumada the First of the year 559, Nur ad-Din despatched a body of Turkish and Kurdish troops to Egypt under the command of a Kurdish general, then in his service, named Asad ad-Din Shirkuih. On the arrival of the army of Nur ad-Din, Dirgham was defeated and slain, and Shawar was restored to his post of vizier. He, however, now refused to perform his part of the contract, and would neither grant money nor land to the troops, nor send to Nur ad-Din that portion of the revenues of Egypt which he had promised. Upon this, the Kurdish general seized the city of Bilbais, and great part of the province of Ash-Sharkiyah. The unscrupulous vizier, however, instead of satisfying the just expectations of his auxiliaries, sent messengers to the natural enemy of his countrymen and his religion, the Frankish king of Jerusalem, offering him a sum of money if he would defend Egypt against Nur ad-Din and his troops, who, he said, had formed the design of conquering the valley of the Nile. Complying with this request, Amaury led a body of troops to Egypt and besieged Shirkuh at Bilbais during three months, but without success in spite of the low

xxii CHURCHES AND MJONASTERIES OF EGYPT. walls and the absence of a moat. Suddenly the news came that Nur adDin had captured Harim, and was marching upon Baniyas. On hearing this, the Franks hastened homewards to defend their own country, after inducing the besieged general, who was ignorant of any cause for the Frankish retreat, to make terms by which he bound himself to leave Egypt also. In the year 562, Asad ad-Din Shirkuh was again sent to Egypt by Nur ad-Din, who was now filled with the desire of subduing that country, and had obtained from the Abbaside caliph Al-Mustadi a sanction for his enterprise, which made it a crusade with the object of extinguishing the rival dynasty of the Fatimides. Amaury, however, was again induced by a bribe to come to the rescue of Shawar and his nominal master Al-'Adid, and this time actually entered Cairo, while a sandstorm destroyed part of the army of Shirkuh, who was forced to retreat. In the same campaign, part of Amaury's army was defeated by Shirkuh, and Alexandria submitted to the Kurdish general; but finally the latter retired from Egypt after a blockade which drove him to make terms with the king of the Franks. The third and final campaign of Shirkuh in Egypt began in the month of Rabi' the First of the year 564. The Frankish king had soon broken off his alliance with the Fatimide caliph, on the plea of treachery on the part of the Egyptians, and making a sudden descent upon AlFarama, the ancient Pelusium, he had put the inhabitants to the sword. Shawar now once more asked for help from Nur ad-Din, whom he had treated so unfaithfully, and Shirkuh with his nephew Yusuf ibn Ayyib Salah ad-Din, known to Europe as Saladin, led an army to the frontiers of Egypt, where they found the Frankish troops who had been detained there by a stratagem on the part of ShAwar, and who now had to beat a hasty and disastrous retreat. Shirkuh now took possession of Egypt, under the sanction of the Fatimide caliph, whose nominal rule he for the present maintained. The assassination of Shawar, however, was a natural and rapid consequence of the Kurdish occupation; and Shirkuh became vizier in his place. After filling this post for two months and five days, Shirkuh died, and was succeeded in the vizierate by his nephew Saladin. The history of Saladin is well known to European readers. I-e was

INTRODUCTION. XXlll the son of Ayyib the son of Shadi, a member of the noble Kurdish tribe of Rawadiyah, natives of Duwin, a town of Adharbaijan, and was born A. H. 532 at Takrit, where his father and uncle were in the service of Bihruiz, who was acting as governor of the district under the Seljucide sultan Masud ibn Muhammad Ghiyath ad-Din. When Saladin became vizier of Egypt he at once began to give free rein to his ambition, and to display his capabilities for administration and for military activity. By his amiable demeanour and by promises of money, he won the emirs and the soldiery to his side, and was soon able to carry out the project of extinguishing the Fatimide dynasty, and once more proclaiming the Abbaside in Egypt as the true caliph. In the year 567, on the 2nd day of the month of Muharram, the K/tutbah of Al-'Adid was stopped by command of Saladin, and the name of Al-Mustadi was put in its place. The last of the Fatimide caliphs, however, was seriously ill at the time of this change, and never knew that his high position had been lost. A few days later the deposed caliph was dead. Saladin now took possession of the palace of the caliphate. Treasures of fabulous value are said to have been found there, hoarded up by the rulers of so large a part of the Mahometan world during two centuries of religious and political supremacy. We read of a carbuncle weighing seventeen dirhams or twelve mithkals, of a pearl of unequalled size, and of an emerald four finger's breadths in length and one in width. There was also a most valuable collection of books, in spite of the loss of a great portion of the library of the Fatimide caliphs in the reign of Al-Mustansir. Saladin, however, sold all the treasures of the palace. The rejoicings at Bagdad were great when the news came that the Abbaside caliph had been prayed for in the mosques of Egypt, and that the rival dynasty had been overthrown; and the city was decorated while the revolution was publicly announced during several days. Al-Mustadi sent robes of honour to Nur ad-Din, and to his general Saladin in Egypt. The effect of these political changes upon Egypt in general, and upon the Copts in particular, had been striking. On the approach of the Franks, Shawar ordered that Misr should be burnt, and that the inhabitants should remove to Cairo. The results of this burning of the already decaying city, which had suffered so greatly from the famine

xxiv CHURCHES AND.MONASTERIES OF EGYPT. and plague in the reign of Al-Mustansir, are noticed on several occasions in the work attributed to Abu Salih. Churches and monasteries were destroyed, although they were afterwards in part restored. When the Kurdish general Shirkuh had taken possession of Egypt in the name of Nur ad-Din, a considerable part of the land was taken away from its owners and settled upon the Kurds and Ghuzz, who formed the invader's army. In this way the Coptic church lost, for the time, all, or great part of, her landed property. The Ghuzz, who are so often mentioned in this work, and who seem to have formed perhaps the largest and most efficient contingent in the army of Shirkuh and Saladin, were a Turkish tribe whose original home lay ' beyond the river' of Central Asia, in the region which the Romans called Transoxiana. They removed, however, into the regions of Mesopotamia in the first centuries of Islam, and in the twelfth century entered the service of Nur ad-Din. The theory of land tenure among the Muslims was that all the land had been placed by divine providence at the disposal of the prophet Mahomet and next of his successors the caliphs, who had the right to settle it upon whom they would. Acting upon this principle the prophet himself settled land in Syria upon Tamim ad-Dari, even before the conquest of the country. Some of the titles to landed property in Egypt at the time of our author, and later, were traced back to the earliest caliphs. In general a rent or land-tax was paid to the government in return for such property; but in later times a system of military fiefs was introduced, similar to those held under the feudal system of western Europe. The present work supplies us with several instances of the rent paid for land held under the Fatimide caliphs. The philological features of the present work form a subject too large to be discussed in an introduction, and would be better treated in a grammar of the Middle Arabic language. It must be remembered, however, that the author is represented in the title as an Armenian, and that his acquaintance with Arabic was probably imperfect. It is also quite clear that the copyist was no more equal to the task of correctly transcribing, than to that of judiciously abbreviating the book. Apart from these considerations, the orthography and grammar of the MS.

INTRODUCTIOO;0. XXV seem to be those of other MSS. of the same period. Among purely orthographical faults I is sometimes written for cs, { for (I, and Jb for e; once or twice even E for cZ. The distinctions of case have been almost entirely lost, and the accusative is written where the nominative should be, and vice versa. In the case of the word yl=cd1 the confusion of cases is especially frequent. Mistakes in gender are also common, especially in the demonstrative pronouns jsb for 1J, elj for lJ3, and vice versa. The dual sometimes appears, especially in the numerals, even when they are not in the oblique case or construct state,with the termination c- for.- or,l1_; compare Spitta, Grammatik des arabischen Vulgiardialectes von Aegypten, p. I32, where such forms as I, 'two-thirds,' e p 'twofifths,' are said to be used in all cases and states in the official language of the Divans, and to have passed thence into the vulgar tongue. At other times the oblique case in c- is used for the nominative, just as in the plural.- takes the place of;' —. On fol. 64 b an adjective in the feminine singular is placed in attribution to a dual masculine, according to the rule in modern Arabic, although a few lines afterwards the masc. plur. is used. On fol. 93 a there is a noticeable form of the 2nd pers. plur. masc. of the perf., viz. 1,_ for the classical '., instead of the more modern.L-; but this may be a proof of the greater purity of the Arabic spoken in the Oases. It is a peculiarity of the present work that in certain parts the language is far more classical than in others; but this may be because the author has in some places closely followed some writer of the first ages of Islam, such as Ibn 'Abd al-Hakam or Al-Kindi, and in other places has composed his sentences for himself. d d[I. 7.]

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CHURCHES AND MONASTERIES OF EGYPT.

I

HISTO RY Pol.1 b COMPOSED BY THE SHAIKH ABU SALIH, CONTAINING AN ACCOUNT OF THE DISTRICTS AND FIEFS OF EGYPT. Armenian Monastery and Churches at Al-Basdtn. Section I. Let us begin' with the help and guidance of God. In this our own time, namely at the beginning of the year 5642 (Oct. 4, A. D. I 68 -Sept. 23, 1169), took place the rebuilding of the [Armenian] church, named after Saint James, which stands in the district of Al-Basatin3, one of the districts of Egypt, in the neighbourhood of the hills. This was in the days of * * *, who was an emir4, and ruled Egypt on behalf of the Fol. 2 a 1 Folio i b was not part of the original MS., of which, in reality, the first twenty-two leaves are wanting, but was added by its owner, who perhaps compiled it from mutilated fragments of some leaves now missing, to supply a beginning to the incomplete book. Hence the abruptness, obscurity, and inaccuracy of the text. See Preface. 2 This date must be rejected; it is the date of the dispersion of the monks (see fol. 2 a), not of the rebuilding of the church, which must have taken place many years before. 3 Or, in the singular, Al-Bustan. It lies a few miles to the south of Cairo, on the right or eastern bank of the Nile, near the Mukattam range, in a region of gardens, as the name implies. It is now included in the district of Badrashain, in the province of Jizah, and in 1885 had a population of I,698; see Recensement de l'Egypte, Cairo, I885, tome ii. p. 65. (A. J. B.) 4 This first page of the MS. is so little trustworthy in its present form, that it can hardly be determined who this emir was. Since the events here related b IT. 7.]

2 CHURCHES AND iMONASTERIES OF EGYP T caliph. He was a friend to all Christians, whether high or low. He received a monthly revenue of ten dinarsl from the lands [of the monastery] which he held in fief2. He then undertook and carried out the reconstruction of this church of Saint James, which had been burnt down; he built for it, above the sanctuary3, a lofty dome, which could be seen from afar; he erected arches and vaults; and he completed the whole by setting up the great doors. These, however, were afterwards carried away, and accordingly he renewed them once more; the same thing happened a second time, and again he renewed the doors. He also completed the rebuilding of the [adjacent] church, which, however, he did not cause to be consecrated, nor was the liturgy celebrated in it. When the emir died, he was buried in this church. Now the monastery, [in which this church is contained,] stands in the midst of gardens and plots of vegetables and cornfields; and it is reckoned among the most charming of resorts for pleasure. ~ When the Ghuzz4 and the Kurds took possession of the land of cannot really belong to the year A. H. 564, as they would seem to do if the date here given could be relied upon, it may be suggested that this emir was the Armenian Badr al-Jamali, who was vizier to the caliph Al-Mustansir from A. H. 467 to 487 = A. D. 1075-1094, and was known as Amnr al-Juyzsh or emir of the troops, i.e. commander-in-chief. On account of his nationality and religion, Badr was a benefactor to the Christians of Egypt. Cf. Renaudot (Hist. Pair. pp. 459 and 508), who speaks of the Armenian settlement in Egypt in the time of Badr, mentioned by our author on fol. 47 b. The dinar was a gold coin, slightly over 66 grs. in weight. 2 For remarks on the tenure of land in Egypt, see Introduction. 3 The word Askina ( r:.L or U.-oi), from the Greek -aKv7, is used in this work in the sense of 'sanctuary,' and appears to be synonymous with Haikal (j ). Cf. Vansleb (Histozre de l'Eglise d'Alexandrze, Paris, 1677, p. 50), who speaks of 'la lampe de l'Askene ou du Tabernacle, ce qui est le choeur intdrieur.' The modern Copts, however, use the word to denote the baldakyn over the altar, such as may be seen, for example, in the church of Abi 's-Saifain at Old Cairo. See Butler, Ancient Copzic Churches, Oxford, I884, vol. i. p. II4. (A. J. B.) 4For remarks on the Kurdish conquest of Egypt, see Introduction. Our author, or more probably his copyist, by putting j.,l and.IJY in apposition

ARl1MENIAN MvONA STERY AND CHURCHECS. 3 Egypt, in the month of Rabi' the Second, in the year 564 (A. D. I 68-9), calamities well known to all men overtook the Armenians1, who were then settled in Egypt. Their patriarch2, together with the Armenian monks, was driven away from that monastery of which we have been speaking; its door was blocked up, and those churches remained empty, nor did any one venture to approach them. ~ Al-Bustan [or Al-Basatin] was next allotted as a fief to the Fakih Al-Baha3 'All, the Damascene, who set apart for the Armenians the church of John the Baptist, built over4 the church of the Pure Lady5, in the Harah Zawilah6; and here the patriarch dwelt during the year 564 (A.D. 1168-9). seems to consider them as two names of the same nation. Perhaps there is some confusion between jl'1 jill, which would be correct, and 1\ jiJ1. 1 There were a large number of Armenians in Egypt during the eleventh and twelfth centuries. See Renaudot, Hist. Pair. p. 460 ff. Yakfit, who died A. H. 596 = A. D. 1200, speaks of the Armenians among the mixed nationalities of which, as he says, the population of Egypt was in his time composed. See his Geogr. Wor/erbuch ed. Wuistenfeld, iv. p. oo1. Under the later Fatimides, high offices were frequently held by Armenians in Egypt, of whom the most distinguished were Badr al-Jamali, the vizier of Al-Mustansir; his son, Al-Afdal, vizier to Al-Amir; and Taj ad-Daulah Bahram, the vizier of Al-Hafiz. 2 The first patriarch or catholicus of the Armenians in Egypt was Gregory, who, towards the end of the eleventh century, was consecrated at Alexandria by his uncle the catholicus, Gregory II. See Renaudot, Hi's. Pair. p. 461; and, for references to Armenian writers, Dr. Argak Ter-Mikelian, Die armenische Kirche in zhren Bezzehungen zur byzaniinzschen, Leipsic, I892, p. 84. 3 Afterwards chief professor in the college called Manazil al-'Izz at Fustat, and preacher in the same city; died A.H. 584=A.D. 1188. See Ibn Shaddad, quoted by Ibn Khallikan, Bzogr. Dict. trans. De Slane, iv. p. 42 1. 4 In Egypt churches are frequently built one over another, forming two stories. 6 A church of Al-'Adhra (the Virgin) is still standing in the Harah Zuwailah, and is almost beyond question to be identified with the church mentioned in the text; it bears marks of great antiquity. See Butler, Coptic Churches, vol. i. p. 273. (A. J. B.) 6 The quarter of Cairo called.fdrah Zawilah, and now Zuwailah, was founded b2

4 CHURCHES AND MONASTERIES OF EGYPT. Fol. 2 b The -Armenian Patriarch. ~ This patriarch had been bishop of Itfihl; and afterwards, during the caliphate of Al-Hafi 2,he conceived the idea3 of becoming patriarch by means of money which he gave in bribes. He made an agreement with Al-Ha'fiz, binding himself to give instruction in historical matters to the caliph, who granted him permission to appear at the palace of the caliph, together with the emirs and officers of state, on two days in the week, namely Monday and Thursday4, and also on festivals, to pay his respects, and to bring any new information that he had discovered. In this way, during his visits to the Emerald Palace5~, the patriarch imparted to Al-IHafiz all the results of his researches among biographies by the Berber tribe of Zawlilah, who assisted jauhar, the general of the Fatimide caliph Al-Mlu'izz, in the conquest of Egypt, A. D. 969, and the foundation of Cairo. The Ba'b Zawfllah or Zuwailab is one of the principal gates of the city. See Al-Makrizi, Khzztat,, Bffla'k, A. H. 12 70 = A. D. i854, vol. ii. P. F; Ibn Dulkma1k, Ki Ydb aZI-JLn/i's r l'- wdasifla h ik d a1- a m sdr, B ufIla^k, A. H. 11310=A. D. 1893, v. P. rv. 1Now called Atfih~; generally written,i1V; see fol. 8 b, io a, 7a c The town lies south of Cairo, on the eastern hank, and is the Coptic T1CT1CW, the Greek Aphroditopolis; it now gives its name to a district of the province of J'Izah, and in i885 had a population Of 2,731. See Yalkft, Geogr. Wdrt. i. p. r'wi; Arn~lineau, G~ogr. de lPEgy pte ' IzVqu colp 26. Under the Fatimide dynasty, and for some centuries after, Itfilh was the capital of a province; see fol. 8 b; Ibn Dulkmak, v. p. I ri-. 2Al-Ha~fiz Ahfi 'l-Maim1~n 'Abd al-Maji'd, the eleventh of the Fatimide caliphs, reigned A. H. 524-544=A. D. I 130-1149. See Introduction. J. —s should be J' These were the two days of public reception at the palace during the rule of the Fatimide caliphs. See Al-Makriizfi, Khz!tat, i. p. t-AlI. The Eeral Palce o ~}l was part of the Great Palace (c ii1,,4S1) of the Fatimide caliphs, which stood in the east of Cairo, and was founded by jauhar in A. H. 358= A. D. 969. The name was taken from the Emerald Gate near which this palace stood. See Al-Mairiizi, Khitat, i. pp. t.ci-o, Fr'o; cf. p. rA~ iCf.

THE ARMENIAN PA TRIARCH. 5 and histories of wars, and chronicles and annals of former rulers, and carried on intercourse of this kind with Al-Hafiz until the death of the latter, which took place in the month of Jumada the Second, in the year 544 (A. D. I49). ~ Outside this monastery1, and in its neighbourhood, beside the pottery, there stands a small church, which was rebuilt in the caliphate of Al-Amir2 bi-ahkami '1lah, for the use of the Melkites, instead of the church which had stood in the HArah Zawilah but was wrecked in the same caliphate, and later, namely in the caliphate of Al-IHafiz, was transformed into a mosque. Ab 'l-Barakat ibn al-Laith wrote verses on the subject of this church which was thus restored. It was built upon vaults, and beneath it there was a burying-place for the dead. ~ On account of the ruin brought upon the Armenians by the Ghuzz and the Kurds, their patriarch left Egypt and departed to Jerusalem. He took with him seventy-five sacred 3 books, among which was a copy of the Four Gospels with illuminations4 in colours and gold, representing 1 The monastery of Al-Basatin, described above. 2 The tenth of the Fatimide caliphs, reigned A. H. 495-524=A. D. O1101-1130. See Introduction. 3 The books here spoken of were perhaps brought by Gregory (see note on fol. 2 a) from Armenia to Egypt. See Renaudot, Hzst. Pair. p. 461, and TerMikelian, Dze armen. Kirche, &c. p. 84. 4 Probably the miniatures here spoken of were the work of Byzantine or Syrian artists. Native Armenian miniatures are not met with earlier than the thirteenth century. See Strzygowski, Das Etschmiadzin Evangelzar, I89I, p. 87. A native writer of the eighth century says that all figure-painting in Armenia was the work of Greek artists (ibid. p. 77 f.) The Armenian gospels of Echmiadzin, of A.D. 989, have Syrian miniatures of an earlier date inserted at the beginning and end. An Armenian book of the Gospels now at San Lazzaro, Venice, and ascribed to the end of the tenth century, contains Byzantine miniatures representing scenes from the life of Christ (zbid. p. 76). Another Armenian MS. of the same date contains a figure of the Evangelist Saint Luke with a Greek title (A)AOKAS, proving the nationality of its designer (ibid. p. 77). A similar employment of Byzantine artists was customary in the neighbouring country of Georgia (ibid. p. 78 if.)

6 CHURCHES AND MONVASTERIES OF EGYPT. Fol. 3a the miracles of Christ, to whom be glory! The patriarch's journey was begun on Saturday the 15th of Haturl, in the year 888 of the Martyrs, which is equivalent to the 23rd of Rabi' the First of the year 568 (A.D. 1172). It is said that he founded a monastery outside Jerusalem, containing a church, and named after Sharkis, who is the same as Abu Sirjah; and to this church he brought all the altar-vessels and golden dinars that he had in his charge; and it is said that this Armenian monastery contained twenty monks. The patriarch appointed a priest at Cairo to act as his deputy, together with the son of the priest, for the purpose of reciting prayers, and performing liturgies at the proper time, in the church of John the Baptist, which stands over the chapel of the Pure Lady in the Harah Zawilah, as it has already been related; and at this church there assembled a congregation of Armenians, both men and women. As for the monastery which belongs to this people, together with its churches, it was deserted, and its door was fastened up. ~ The news came that the patriarch had arrived at Jerusalem in safety, and that all the Christians had gone out to meet him with joy Fol. 3 b and gladness, chanting psalms, and carrying before him crosses and lighted tapers, and censers with incense2. The Coptic Athor (&wc0p)=Oct. 28-Nov. 27. 2 According to the custom of antiquity upon the arrival or departure of guests whom it was desired to honour, and especially of bishops. So it was when Saint Athanasius visited the different parts of Egypt: 'He journeyed southwards, accompanied by some of the chief bishops and a great company, and with torches and candles and censers without number.'.clqnpxre e nCI.&pHc epe ennorIntO CeUcKonoc rIuu.tZl JuLt oTJuLHHcy e enaCtucyq aLTOW ^err~t"XtlLn C JuLt ^enKHpcjo.UILn geio'rpH crcenr&lyxi Hu1e.L.9OO&mI (Zoega, Calalogus Codicum Copticorum, &c. cod. clxxiii; Amdlineau, Hz'sozre de S. Pakhdome, &c. p. 296). On the approach of the officers of Theodosius to Lycopolis, the modern Asyut, the bishop John gave orders for their reception in a similar manner: ' Let

THE A RMENIAN PA TRIARCH. 7 ~ After this, the patriarch lived for a time in happiness, and then went to his rest in the mercy of God, to whom be praise, on the 5th of Tubah1, in the year last mentioned; and he was buried in the monastery of James the son of Zebedee at Jerusalem. He was noble in character and beautiful in form; he was of perfect stature; his face was encircled by his beard and whiskers, which were growing grey; and his age was nearly eighty years. ~ It is said that the Armenian bishop2 resident in Jerusalem, when he saw how men sought the society of this holy patriarch on account of his noble qualities, was filled with envy of him, and gave him poison to drink, which caused his death. But God did not show favour to this bishop after the patriarch's death, or grant him a happy life; for he died only twenty days afterwards. God knows best in his hidden wisdom whether that which was told of the bishop was true. This patriarch of whom we have been speaking was a learned priest, understanding the divine books and able to expound them. But there were those who envied him on account of his good reputation among men; and so they said that he was guilty of immoral conduct. This report arose among those who were most envious of his innocence. The author of this book declared as follows: I met Abu 'l-Kasim Khalil, the physician and philosopher of Ascalon, who said that he had visited this patriarch one all the clergy of the city and the chief men take the holy Gospel of the Saviour and crosses and censers, and go forth and bring them into the city with honour, singing hymns.' ui&pe rICeKXpoc T-Hpcq rrnOXIC Jnr nrPXcon xI JLne-c&VVreX1i CTOT-w&&A AUrCWCuTHp Aun necC'poc.tu r nreoHAjtU&THpIo n nI-eTrn-&W1K eC&OX H-TOT n-TCrTnnrrrT eCgoxt CTTnoXic nonrf-LtH Artn 8un' R tnoc (Zoega, op. cit. cod. ccxix. p. 542). 1 The Coptic Tobi ('-t0r )=Dec. 27-Jan. 25. 2 At the Armenian synod of Hromkla in A. D. i i80 an Armenian bishop of Jerusalem appears among the signatories who subscribed to the creed of Nerses IV. See Ter-Mikelian, Die armen. Kirche, &c. p. 104.

8 CHURCHES AND MONASTERIES OF EGYPT. day in his cell in the monastery of Az-Zuhri'1 [and the result of the visit was that the patriarch was proved innocent]. Fol. 4 b The report was not spread until after he had departed to Syria and had died there. It was at the house of Al-A'azz Hasan ibn Sala'mah called Al-Balkil'nii, who was chief cadi 2 at Misr, that I the poor author of this book met Abc"I-K'l- sim, on Monday, the 27th of ShawWal in the year 568 (A.D. 1173). Fate of the Armenian C'hurches of Al-Bascatfn and Az-Zuhri. ~ Since no Armenian of authority was now left in Egypt, the Copts acquired possession of this large and ancient church 3 by a decree of our Lord the Sultan, through the intercession of the Shaikh ar-Ra'is Safi' ad-Daulah ibn Abii 'l-Ma aii, known as Ibn SharafPi, his scribe. Then its fittings were renewed by the emir Sa"id ad-Daulah BahraM the steward of the Armenians. When the Shaikh Safi ad-Daulah had fully provided all that was needed for the construction of the church, through Fol. 5 a the priest Abfi 'l-Wafa ibn Abi '1-Bashar, the patriarch Anba Mark4, who was the seventy-third in the succession, came with Anba John, 1Janan az-Zuhr'i or Bustain az-Zuhr'i was the name given to gardens between Fustaft and Cairo, from the former owner of the land 'Abd al-Waha~b ibn Mu~sa az-Zuhr'i. The pool called Birkat an-Nasir'iyah was excavated on their site in A. H. 721 by the Sultan Al-Malik an-Nasir Muhiammad ibn Kala'un. See Al-Mak~rizi Khftat, ii. pp. i i i and i i o. 2 The cadi of cadis (iU0L.Sail zU) or chief judge was the principal legal officer under the Fatimide caliphs and their successors. This high dignitary was distinguished by riding on a grey mule, and he held his court in great state on Tuesday and Saturday at the Mosque of cAmr. See Al-Mak~rizi, Khi'tat, i. p. te r f.; As-Suyftlti, Jlusn al-ANuhdcarah ft Akhbdr Mz'r wa 'l-Kdhi'rah, ii. p. i r.. AI-A'azz became chief cadi in A. H. 549. 3I. e. the church of Al-Bas~t'in or Al-BustfAn spoken of above, fol. 2. 4Occupied the see from A. D. 1-174 to 1189. See Renaudot, Hi-st. Patr. pp. 530-554. The title Anba transcribes the Coptic &Lf& and means 'father.'

FATE OF THE ARiMENIAN CHURCHES. 9 bishop of Tamwaihl, and Anba Michael, bishop of Bastah 2, and a body of priests and chief men and orthodox laity; and the church was consecrated on Wednesday, the I7th of Ba'unah3, in the year 892 of the Blameless Martyrs; and the liturgy was celebrated and the people communicated at the hand of the patriarch. This church became a patriarchal church, and the liturgy was conducted henceforth by the priests of the church of the Lady in the Harat ar-Rum4 in Cairo. Aba Sa'id ibn az-Zayyat provided for the painting of the apse5 of this church, 1On west bank of Nile, a little south of Cairo, and opposite Hulwan; see Yakfit, Geogr. Wort. ii. p. i vi. It is the Coptic '&iJmLJ wo', and is now in the district of Badrashain, province of Jizah; its population in I885 was 794, besides 454 Bedouins; Amel., Ge'ogr. p. 478. M. Am6lineau does not explain why he writes the Arabic name as l,, and transcribes it as Tamouieh. 2 Bastah is the classical Bubastis, Coptic norfT&cf or Kfo0&ct, and under the name of Tall Bastah is now a small hamlet close to Zagazig, in the province of Kalyfib; see Amel., Geogr. p. 89. (A. J. B.) 3 The Coptic Paoni (n,&wtn) = Mlay 26-June 24. 4 The 'Quarter of the Romans,' who came with the army of the caliph Al-Mu'izz, and took their part in the foundation of Cairo. The quarter was sometimes called the Lower Harat ar-Rum in distinction from the Upper or Inner Harat ar-Rfim. See Al-Makrizi, Khztat, ii. p. A; Ibn Dukmak, op. cit. v. p. rv. The word ' Ram' was used very loosely by the Arabs, sometimes in the sense of Europeans generally, sometimes in that of subjects of the Byzantine empire. 5 The word jL. here and on fol. 31 a evidently stands, by a clerical error, for Jl, which occurs on fol. 41 b, &c. If we suppose the book to have been written from dictation, the sound of v might be mistaken for that of A; and an ignorant copyist might add two points over., making it j. The apse is an almost indispensable feature in the architecture of a Coptic church, and is usually highly decorated. Marble seats in tiers, forming a tribune or synthronus, run round the foot of the wall, while above the tribune the wall is cased with marble panelling for some little height; and over this stand the painted figures of Our Lord and the Twelve Apostles. It is probably to such frescoes that Abi Saili is alluding. See Butler, Coptic Churches, i. pp. 40, 112, &C. (A. J. B.) C [lr. 7.]

10 CHURvCHES AND MONASTERIES OF EGYPT. which was executed by Abti '1-Fath ibn al-Akmas, known as Ibn al-Jlaufi the painter; and this work was finished in the month of Amnshir, in the year 892-1 of the Blameless Martyrs (Jan.- Feb., A. D. I117 7). ~ There came a bishop from Armenia, accompanied by three priests, and sent by the king' of Armenia and the patriarch. He brought a despatch from both of them and two letters, one of which was from Al-Malik Sala'h ad-D'in, and the other from Al-Malik Saif ad-D'in Abui Bakr 3 his brother, to Al-Malik Talki ad-Din 4, and they recommended in their letters that the bishop should be received with honour, and that the two churches of the Armenians in Az-Zuhri5 and Al-Busan" should be given up to him. So this bishop alighted at the church of John the ' Leo or Levon IL, the Rubenide, who reigned in Cilicia, not in Armenia proper; he ascended the throne in xi i86. He was a great supporter of his own church and of other Oriental churches. See Alishan, Le'on le Magn. p. 294, &c. 2 Saladin had left Egypt in A. H. 578, and was now in Syria, engaged in wars and sieges; see Al-M-alkrizi, Kh4'tat, ii. p. rr'tc; Ibn al-Athir, Al-Kdnmzz (ed. Tornberg), xi. p. r-ri; Ibn Shaddaid, Sf'rah ~Saldh ad-Dtn (ed. Schultens), p. 38 ff. 3 AbO' Bakr Mulbammad ibn AbM 'sh-Shukr Ayyi~b ibn Sh~d'i ibn Marwa'n, surnamed Al-Malik al_ Adil Saif ad-D'in, brother of Saladin, was born A. H. 530= A. D. I1145 and died A. H. 615 = A. D. 121i8. He acted as Saladin's viceroy for Egypt from A. H. 578 to 579, but was now ruling Aleppo, handed over to him by his brother. In A. H. 596 = A. D. 1200 he became sultan of Egypt. See Jbn Khallikan, Biogr. Dzcd. iii. P. 235; Ibn al-Ath'ir, Al-Kdrnil, xi. p. r~r-; Ibn Shadda'd, St'rah Saldh& ad-Dzfn, P. 56; As-Suytitil, ~Iusn al-Mfuhddarah, ii. p. irv if. 4 Tak'i ad-Din 'Umar, surnamed Al-Malik al-Mu1tiaffar, nephew of Saladin, had been appointed viceroy of Egypt by the latter, when he summoned Al-Malik al-'Adil to Syria in A. H. 579 =A. D. i 183 (see fol. 6 b). Takli ad-Diin was recalled to Syria towards the end Of A. H. 582 = A. D. i i86, so that it must have been in this year that the envoys mentioned in the text arrived from Armenia. See Ibn Khallika~n, Bi'ogr. Didt. ii. P. 391; Ibn al-Ath'ir, A1l-Kdmz7i, xi. p. rltc; Ibn Shadd ad, St'rak Saldh ad-Dz/n, p. 64; As-Suy~iti, Ijusn al-M-u~d~arah, ii. P. 5o; Abfi 'I-Fida, Ann. Mlusi. iv. p. 6o.,'See fol. 3b. See fol. i b.

FA TE OF THE ARMIENIAN CHURCHES. I I Baptist1 in the Harah Zawilah; but the Fakih at-Tusi2 did not allow it, so the bishop compelled him, and stayed there several months, and then Fol. 5 b grew sick and died without carrying out his object. He was buried in the church of the Armenians in Az-Zuhri; may God rest his soul. ~ On the Sunday of Olives3, the first day of the eighth week of the Holy Fast, and the Ist of Barmadah4, in the year 892 (A.D. 1I77) of the Blameless Martyrs, a body of priests came to this church, with the laity, among whom were AbA Sa'id ibn Abu 'l-Fadl ibn Fahd and Abu '1-Yaman ibn Abu 'l-Faraj ibn Abi '1-Yaman ibn Zanbur; and these two had with them a vessel containing pure oil with which they ate their peas; and they placed it within the church, but afterwards when they looked for it, they could not find it. Then they suspected the Muslim guardians of the church, and allowed their servants to beat them; so the guardians went to the Fakih Baha ad-Din5 'Ali the Damascene in a fury, on account of what had happened to them, and said to him: 'Shall the Muslims be struck in the face by Christians in the month of Ramadan?' Then the fakih at once informed the sultan of this occurrence, and it greatly angered him; so he sent for Safi ad-Daulah Abu 'l-Ma'ali ibn Sharafi, his scribe, and blamed him for it, and demanded of him the decree which he had received, empowering Fol. 6 a the Copts to take possession of this church; and this, by ill luck, was in the sleeve of his garment. So he brought it out and handed it to the sultan, who commanded that the door of the church should be barred, and this order was obeyed at once; and the door of the church was barred. After a short time, however, the sultan commanded by a new decree that the church should be restored to the Copts, and its door should be opened to them, and they should pray in it, and that none should molest them in any way without cause. After this the condition of this church remained prosperous, and one of the priests of the church 1 See fol. 2 a. 2 See fol. 6 a. 3 I.e. Palm-Sunday; otherwise called Hosanna Sunday. (A. J. B.) 4 The Coptic Pharmouthi (c&poJULo=oi)= March 27-April 25. 5 See fol. 2 a. C 2

12 CHURCHES AND AIONASTERIES OF EGYPY. of the Lady in the Harat ar-Rum was appointed to perform the prayers in it on Sundays and festivals. After this there came to the court from Tus 1 an Imamite Fakih, to whom Al-Bustan, of which we have spoken, was allotted as a fief, after the death of Al-Fakilh Ali of Damascus, in whose hands it had been. The new-comer began to oppress the Christians, and required gifts from them in the form of bribes, so far as his power extended. Then he shut the two churches 2, after pillaging the Great Church, the door of which he barred with a plank until Friday the 13th of Sha'ban, A. H. 581 (A.D. 1185). There came an Armenian, who said that he was a friend of Taj ad-Daulah Bahram3 the Armenian, who had been vizier to Al-Imam Hafi; and he said that he had buried money, belonging to Taj ad-Daulah the said vizier, Fol. 6b in the Great Church4, and that he had arrived in order to bring it to light; but no heed was given to him. It is said that he went on in his imaginings until the church was opened to him, and he dug in certain places. Then he said: 'The money has vanished from this place; those who pillaged the church have taken it.' Thus he complained that a wrong had been done. The church remained open for him, and he lived in it as long as the fancy held him; only he placed a second seal upon it on the part of Al-Malik al-Muzaffar5; but nothing was restored there. In Khorassan. 2 I. e. the two adjacent churches of Al-Bustan. 3 Became vizier to the caliph Al-Hafiz in the month of Jumada the Second, A. H. 529=A. D. 1135. Being a Christian, he aroused the enmity of the Mahometans, a body of whom collected under Rudwan ibn al-Walakhshi (see fbl. 9 a), and marched to Cairo with intentions hostile to Bahram, who fled in the month of Jumada the First, A.H. 53 =A.D. 1137. See Al-lMakrizi, Khitat, i. p. rov; AsSuyftt, op. cit. ii. p. oo; Ibn Khaldfin, iv. p. vr; Abf 'l-Fida, Ann. Musl. iii. pp. 460, 468; Ibn al-Athir, xi. p. rl. For the subsequent fate of Taj ad-Daulah Bahram, see below, fol. 50 a. I.e. at Al-Bustan. 5 I.e. Tak.i ad-Din (see fol. 5 a and note), then acting as viceroy of Egypt for Saladin.

CHURCH OF ISTABL AL-FIL. I3 When Taki ad-Din went away to Syrial, in Sha'ban A. H. 582 (A.D. II86), and Al-Malik al-'Adil2 Aba Bakr came to Cairo, the latter ordered that these two churches should be separated from one another on the Ioth Ramadan in the same year, and the Copts and Armenians obtained possession of the two churches and began to make use of them. Now the time during which they had been closed was one year and fifteen days. So the Copts celebrated the liturgy in the Great Church on the first day of the blessed month of Kuhiak in the year 903 4 of the Blameless Martyrs; and after this the Copts forbad the Armenians to make use of the Great Church. Then an assembly of the chief men took counsel on this matter; and both the churches were restored to the possession of the Armenians. Church of Istabl al-FzU. ~ The street called Istabl al-FUl5 lies near the two pools of He was at first chagrined at being thus superseded in Egypt, but finally consented to remain in the service of Saladin, who made him prince of ItIamah (Hamath). Taki ad-Din died A.H. 587 =A.D. I191. Ibn Khallikan, Bozgr. Dzc. ii. p. 391; Ibn al-Athir, op. cit. xi. p. r'o; Ibn Shaddad, op. cit. pp. 67 and 213. 2 He came as guardian to his nephew Al-Malik al-'Azlz the son of Saladin, who superseded Takil ad-Din in A.H. 582 as viceroy of Egypt, and became sultan on the death of his father in A.H. 589. It was not until A.H. 596=A.D. I200 that Al-Malik al-'Adil became actual ruler of Egypt for the second time, succeeding his great-nephew Al-Malik al-Mansir, son of Al-Malik al-'Aziz, as sultan. Al-Makrizi, op. cit. ii. p. rro; Ibn Khallikan, op. cit. ii. p. 391; Ibn al-Athir, op. cit. xii. p. I. r. 3 The Coptic Khoiak (XolI<)=Nov. 27-Dec. 26. The common Arabic transcription of the name is Kihak (a..). 4 I.e. A.D. 1187. 5 I.e. Elephant's Stable. The Dar al-Fil or House of the Elephant and the Birkat al-Fil or Elephant's Pool, which still exists in name, lay to the south of Cairo, near the Birkah Karuin. Perhaps Istabl al-Fil was another name for Dar al-Ftl, which may have been turned into stables like other palaces at Cairo; the Mamliuk sultans had stables on the Birkat al-Fil. After A.H. 600 the borders

14 CHURCHES AND M5ONASTERIES OF EGYPT. K n'n, which are between Mis.r and Cairo; and in this street there is Fol. 7 a a church, which was long ago ruined, and became a yard, while its walls remained visible above the surface of the ground. Its site has been used for the erection of a mosque, which was built by Ijusain the Kurd, the son-in-law of Salaih ibn Ruzzk 2. the vizier in the caliphate of of the Bzirkal al-fKi were much built upon and surrounded by lofty nmanzar-ahs; and this became the finest quarter of Cairo. During the high Nile, when the pool was full, the sultan used to be rowNed about it at night, while the nmanzarahs were illuminated. Ibn Sa'id says: 'See the Elephant's Pool, encircled by mnanzarahs, like lashes around the eye; It seemns, when the eyes behold it, as if stars had been set around the moon.) See Al-Malkrizf, Op. Cii. ii. P. I I, Cf. P. IiA;Ibn Dukma~k, op. cii. iv. p. i and v. P. te O. The copyist has probably omitted the words ~~ 'and of the elephant' after ~)'the two pools of IKaIruin.' There was but a single Birkah I/'drin, which was, however, only separated by a dyke from the Birkat al-Fill. The passage should therefore doubtless read 'the two pools of Karuin and of Al-Fil1.' When the quarters of Al-Askar and Al-Katai'~ were founded (see Introduction), the borders of the Bzirkah Kdridn were thi ckly inhabited, but were afterwards partly deserted. See Al-Makrizi, op cii ii. p. i 2 bf 'I-Ghara~t Ta a'' ibn Ruzzik, surnamed Al-1'alk as- i. a.~ims be an error. He was born in A. H. 495= A. D. I110 1; was appointed vizier to the caliph Al-Fa^iz in A.H. 549 =A. D. 1154; and on the accession of Al_'Adid he remained vizier to the new caliph, wvho married his daughter. He died in Ramad~n A. H. 556= A. D. ii6i. The fourteenth and last of the Fatimide caliphs; reigned A. H. 555-567 = A.D. i i6o-i 171.

REVENUES OF THE COPTIC CHURCH. J5 Revenues of the Coptic Church. ~ The sum of the revenues of the churches and monasteries in the two regions of the North and South, according to the estimate made of them for the year 575 (A.D. II80), was 2,923 dinars in ready money, and 4,826 ardabs I of corn in produce; while the landed property amounted to 915 feddans. This property came into the hands of the Christians through gifts from the Fatimide caliphs down to the lunar and revenue year 569 (A.D. 1174); but it was taken away from them and given to the Muslims, so that no part of it was left in the possession of the Christians; this was under the dynasty of the Ghuzz and Kurds at the end of the caliphate of Al-Mustadi' bi-amri 'llah 2, and under the administration of Salah ad-Din Yusuf ibn Ayyub the Kurd. The Southern Region: 467 dinars, and the amount of produce which has been stated, and 906 feddans. The Northern Region: 2,445 dinars and nine feddans. Revenues of Egypt. ~ It is fitting to state in this book the number of districts and villages included in the provinces under the dynasty 3, and also the Fol. 7 b revenues derived from their fiefs; not reckoning the city of Alexandria The ardab is equivalent to nearly five bushels, and the feddan to about one acre, eight poles. 2 Proclaimed caliph at Bagdad in the month of Rabi' the Second, A.H. 566= A.D. 1170, upon the death of his father Al-Mustanjid bi-'llah. He was the thirtythird of the Abbaside caliphs, and was proclaimed caliph by Saladin at Cairo in the month of Muharram A.H. 567=A.D. 117I, during the lifetime of the last Fatimide caliph Al-'Adid. Al-Mustadi' died in the month of Dhu 'l-Ka'dah A.H. 575, in the fortieth year of his age, and was succeeded by his son An-Nasir li-dini '1lah. See Abu 'l-Fida, Ann. Musl. iii. p. 630, iv. p. 38; Aba 'l-Faraj, Tdl-'kh Alukhtasar ad-Duwal (ed. Pococke), p. 406 f.; Ibn al-Athir, op. cit. xii. p. rl fi.; Ibn Shaddad, op. c't. p. 38; Ibn Khaldfin, iv. p. Al. 3 I.e. of the Fatimides.

i6 CHURCHES AND MONASTERIES OF EGYPT. nor the frontier-district of Damietta nor TinniS I nor Kift2 nor Nakadah3 nor the Lake of Al-Habash4' outside Misr; the sum total of the revenue 1Tinn'is, the Coptic ocrlirreci, to which a foundation in remote antiquity was ascribed, stood on an island in Lake Mlanza~lah, betwveen Damietta and AI-Farama, where the mound called Tall Tinnils is still existing. It was famous for fish, of which seventy-nine kinds were said to be caught there, and for fine, variegated linen and other tissues, sometimes brocaded with gold. Cf. below, fol. 1 9 b, and see Ibn Haukal (ed. De Goeje), p..; Ya~klt, Geogr. JrIt"I. i. P. A A r Ihn Dukma'k, Op. CZY. V. P. V Af.; Al-Idris 1(trans. by jaubert), i. 32 0; Al-M\ak rizi o.Pci. CZ. i IV- ArnAmlineau, GIog P. 507 f. 2The classical Coptos and the Coptic Ke-T. See Y'kfi~t, Geogr. Wdrt. iv. p. iar; Al-Idris 1(ed. Rome) [P. 48]; Al-Makrizi, op. czi?. p. rrr f.; Ibn Dulkm~a~, op. cit. v. p. r-r f. iKift or Kubt is now in the district ofK~,province of Kana, and contained, in i885, 2,544 inhabitants. See Am~lineau, Ge'ogr. p. 213 if. 3Now in the district of K uis, province of Kana; and in i 8 85 had a population Of 4,534. See Recenserneni de lP&g aii.p 5;InDlmk.p r 4 I.e. Lake of the Abyssinians. This was a tract of low ground, mnore than 1,000 acres in extent, between Fustaf and Cairo, approaching on one side the cemetery of Al-Karaffab, and was inundated during the rise of the Nile, from which it was only separated by a dyke on its western side. At other times it was one of the most charming resorts near Cairo, being of extreme fertility, and producing flax and other crops. Beside it were gardens also called Al-H~abash or Ard H~abash. The name was, perhaps, earlier than the Mahometan conquest, and was a translation of the Coptic ee&c~g. The Lake of Al-H.abash was given as a wakf to the sharifs, or members of the Prophet's family, by the vizier Tala'i' ibn Ruzzilk; it also bore the names of Birkat al-Magha~fir, Birkab Himyar, Istabl Kurrah, and Istabl Ka'mish. Ibn Sa"id sings: i.tX3 ej~_ JUS~io 0.'.&. 1 41 Lt L ~ LA 2~J ~jA1~9 ~ eb~Lj'j 5~~

REVENUES OF EGY"PT. ' 7 from those places being 6o,ooo dinars. From 2,186 districts and villagedistricts, that is, 1,276 districts and 890 villages, came 3,061,000 dinars. Northern Egypt Provinces: Ash-Sharkiyah Al-Murtalhiiyah Ad-Dalkahlilyah Al.-Abwalniiyah Jazirah KUIfsan'iya Al-Gharbilyah As-Samanndiidyah Al-Manu~fiyatain F~wah and Al-Muza~bamilyatain An-Nastaraw'iyah Rosetta, Al-Jad'idiyah and Adku' Jazilrah Bani Nasr Al-Buhairah Ilauf Ramsis Total Total No. of Places. 1,3598 452 89 70 6 74 3114 129 101 13 6 [3] 64 176 [ici] 1,598 Districts. 917 294 48 39 6 68 149 700r97 69 I0 6 3 4' 87 0 917 68i Dinars. 2,040,040 18 694,121 41 70,358 31 53,761i 0 4,700 6 1 59,664 i65 430,955 32 200,657 32z 1405933 3 6,o8o 0 14,910 0 3,000 23 62,508 89 139,313 101 [59,080] 68i 2,040,040 Fol. 8 a '0 Lake of Al-H~abash, at which I spent a day of unbroken pleasure and happiness, so that thy whole surface seemed to me like Paradise, and all the time I seemed to be keeping festival. How charming is the young flax upon thee, with its knots of flowers or buds, and when its leaves like swords are unsheathed from thee, and the leeks have extended their canopy over thee. It seemed as if the towers upon thee were brides unveiling, while birds warbled round them. Would that I knew whether thy season would return, for my desires begin with it and return to it!1' See Al-M alkrizi, op ci. i. p.a- o; I n D lri k v pp. oo-av; Arn~lineau, Ge'ogr. p. i62. MI. Am6lineau has overlooked the fact that Al-Makrrizil speaks of the Ard H~abash as well as Abfi Sa&lih.i d LIL 7-1

i8 CHURCHES A4ND MONA4STERIES OF EGYPT. Total No. of Places. Districts. Villages. Dinars. Fol. 8 b Southern Egypt 588 379 209 1,020,-953 Provinces: Al-Jilziyah 97 70 27 i129,641 Al-Itfihilyah 1 7 1 3 4 39,449 Al-Busiriyah 14 I I 3,9 A1-Fayyhmiyah 66 55 1 1 145,162 Al-Bahnasa' iyah 10 84 21 234,801i Al-UshMuinain I I 54 57 I27,676 Fol. 9a As-Suy iyah 1 54 22 32 Total 464 311 153 71i6,11 9 Most of these names wvill be well known to the reader, but a few of them may be commented on. Al-Murtalhiyah is now part of Ad-Dak~ahl'Iyah. Al-Abwaniyah was a small province near Damietta, named from the town of Abwa~n, the inhabitants of which were chiefly Christians; in the fourteenth century it had become part of Al-Buh~airah. See Ibn Dulkmalk, v. p. 'VA; Ya'kftt, Geogr. JWVor. i. p.. J aZirab IKi~sanlya lay between Cairo and Alexandria, ibid. iv. p. I... An-Nastara'Wiyah lay between Damietta and Alexandria, and was named from its capital Nastarfl, ibild. iV. P. VA.. AI-Jadfidah is reckoned by Yal~it in the province of Murta1~hiyah; but Al-Idr'is'i names Al-Jad'idiyah as a separate district [P. I 21] (ed. Rome). ~I{auf Ramsils was between Cairo and Alexandria; see Y~ut Geogr. Won. i. p. vir'. Our copyist omits some names and figures. The nomenclature and the boundaries of the Egyptian provinces have fluctuated much under Muslim rule. Al-Kuda'i, who wrote at the end of the eleventh century, divides Lower Egypt into thirty-three provinces (~T) and Upper Egypt into twenty; see his list quoted by Ya~kut, Geogr. Won. iv. P. OM. The official list of places in Egypt drawn up for the purpose of estimating the revenue in A.1H. 777= A. D. 1375 gives the following names of provinces: Lower Egypt: district of Cairo, Al-1(alyftbiy ah, Ash-Sharlkiyah, Ad-Dak.ahliyah, district of Damietta, Al-Gharbilyah, Al-Maniffiyah, Abyar and Jaz'irah Bani Nasr, Al-Bubairah, Fflwah and Al-MuzMamhrnIyatain, An-Nastar'w'iyAh district of

REVENUES OF EGYPT. ' 19 This revenue was drawn in the caliphate of Al-Mustansir I and in the days of Al-Kahhal)2 the cadi. ~ Afterwards, in the time of Al-Aftdal his son, in the caliphate of Al-Amir, one dinar and a third was 'imposed as a poll-tax. ~ In the vizierate of Rudwa'n ibn Walakhshi ~, in the caliphate of Al-Haf~ [this tax was raised to] two dinars. Alexandria, Al-Jiziyah; and Upper Egypt: Al-Iffl~iiyah, Al-Fayyfim, Al-Bahnas~iaAl-Ushmfnain, AIlsy iah, Al-Ikhmimyah, Al-Kis'vah. The present principal divisions of Egypt, with the number of inhabited centres, are:-Cairo (i), Alexandria (56), Damietta (5), Rosetta (9), Port Said (28), Suez (8), Al-'Arilsh (6), K~usair (2), Al-Bu]hairah (i,882), Ash-Sharkliyah (i,868), Ad-Da1kahliyah (1, 14 7), Al-Gharbiyah (i,81I7), Al-IK~alyfibliyah (71I7), Al-Manfi fyah (63,A-Asyfitiyah (436), Bani Suwaif (423), Al-Fayyfim. (567), Al-Jizyah (369), Minyah (734) Isn' (627), Jirjah (870), K~ana^ (898). See Recensemeni de 1'lfrJgyp/e, ii. pp. x and xi. The eighth of the Fatimide caliphs; reigned from, A.H. 427= =A. D. 1035 to A.H. 487=A.D. 1094. This refers to Jhn al-Kah~ba'l, the I a. i 'l-Ku t or chief cadi in the last years of Al-1\'Iustansir's reign. It was, however, Badr al-jama'li, the Armenian slave, who became vizier to Al-Mustansir in A. H. 467= A. D. 1075, who was the father of Al-Afdal Sha~hanshah mentioned in the next paragraph. After the death of Badr in A. H. 487I- =A. D. 1094, the soldiery chose his son Al-Afdal Shahanshah as his successor in the vizierate. When Al-Mustansir died in the same year, Al-Afdal remained in his post, and continued to act as vizier during the reign of Al-Musta'1li, and after the accession of Al-Amir (in A. H. 495 =.A. D. i io i), who eventually caused him to he put to death in A. H.519 =A. D.'[1 25. Treasures of immense value were found in his house. See Al-Mak~rzi, op. cit'. i. p. r~oi; Ihn Khallikan, op. cit!. i. p. 61 2; Ihn Khaldfin, iv. p. i i f. Successor in the vizierate of T~j ad-Daulah Bahram the Armenian, whom he deposed from his office by force in A. H.53i. Ru-wan was an oppressor of the Christians. In A. H. 533, on account of intrigues against him, RudWan fled to Syria and returned with an army, hut being attacked by the troops of the caliph, he fled to Upper Egypt, where he was captured. He was imprisoned at Cairo, but escaped in A. H. 442, and made a fresh attempt to seize the power of which he d 2

20 CHURCHES AND AIMONASTERIES OF EGYPT. Account of fMark ibn al-Kanbar. ~ In the northern region, Mark ad-Darir (the Blind) ibn Mauhub, called Ibn al-Kanbarl, was made priest by the bishop of Damietta2, and he celebrated the liturgy and communicated the Holy Mysteries to the people. Then the report of him reached the Father and Patriarch Anba John 3, the seventy-second in the order of succession, who condemned him, and suspended him and excommunicated him. After that, Ibn al-Kanbar set his mind to the composition of commentaries on the books of the church and others, according to the inventions of his own mind together with the learning that he possessed. Next he taught the people that a man who does not confess his sins to a confessor, and perform penance for his sins, cannot lawfully receive the Eucharist, and that if such a man dies without confession to the priest, he dies in his sins and goes to hell; and accordingly the people began to confess to Ibn al-Kanbar and neglected the practice of had been deprived, but he was resisted and slain. See Al-\Makrizi, op. czf. i. p. rov; As-Suytfi, op. cit. ii. p. I oo; Ibn Khaldun, iv. p. vr; Ibn Khallikan, op. cil. ii. p. I79. Cf. Renaudot, Hisf, Pair. pp. 550-554; Al-Makrizi, op. cit. ii. p. tei. The doctrines of Mark ibn al-Kanbar and the existence of his large body of followers seem to confirm the opinion that there have always been some among the Copts, since the Council of Chalcedon, who have refused to join in the rejection of that Council, and in the acceptance of the schismatic and heretical teaching of Dioscorus and his disciples. The chief points of agreement with Catholic belief and practice in the teaching of Ibn al-Kanbar, brought out by Abfi Slih, are the doctrine of the two natures and wills of Christ, the doctrine with regard to confession, the reservation of the sacrament, the abrogation of peculiar fasts, the denial of the necessity of circumcision and of the shaving of the head. Some other parts of Ibn al-Kanbar's teaching were probably misunderstood, and it must be remembered that we have only his enemies' account of the matter. 2 Probably a mistake for Damsis; see below, fol. 14 a. The Coptic bishop of Damietta had the rank of metropolitan. 3 Occupied the see from A.D. 1147 to 1167. See Renaudot, Hist. Pair. pp. 5I7-530.

ACCOUNT OF MARK IBN AL-KANBAR. 21 confession over the censerl; and they all inclined to him, and listened to his words. A number of the Samaritans also assembled to meet him, and he disputed with them, and showed them that he who came into the world was the Messiah who was expected; and he converted many of them. He also allowed the people to let their hair grow long2 Fol. 9 b It seems strange that Ibn al-Kanbar's insistence on the need of confession before communion should have been received as a novel and heretical doctrine; but the fact is that the practice, though enjoined by the canons of the church, had fallen into abeyance. See Renaudot, Perpe'uile, lib. 3, cap. 5, where it is shown that the doctrine was recognized by the church of Egypt. An example of confession in the eighth century is given also in Hist. Pair. p. 219 f. Renaudot adds that John, the seventy-second patriarch, is credited by Coptic writers with having abrogated the rule of confession. The reason alleged for John's action is that the people disliked the practice of confession, and were even in some cases driven out of the pale of the church by the severity of the penance imposed. John substituted for the ancient practice a general admission of sinfulness and prayer for forgiveness, something in these terms: 'O Lord God, look upon me, a miserable sinner. I sorrow in that I have sinned against thee, and humbly crave thy divine pardon.' This confession was made over a burning censer, which the priest waved before the face of the penitent. This use of incense led the ignorant to imagine that the ascending smoke had virtue to waft away their guilt, and, as the superstition fixed its roots more deeply, the custom arose of flinging grains of incense on a brazier in the house in atonement for the sin of the moment. Confession over the censer passed not only to the Abyssinians (see below, fol. I05 b), but also to the Nestorians, the Armenians, and the Malabar Christians. In Ethiopia the error had died out when the Jesuits first entered the country. Among the Nestorians there was no confession in the sixteenth century, and Antonio de Gouvea, who visited Malabar about I600, says that the Christians there had the greatest abhorrence of the sacrament of penance, and the former custom of confessing over the censer was then almost abandoned. It seems, however, that in all these Oriental churches the practice of particular confession was ultimately restored. See Denzinger, Ritus Orzentalium, i. pp. 105-Io8; Butler, Cophic Churches, ii. p. 298. (A. J. B.) 2 The objection was to the practice then general in Egypt, as it still is among the conservative classes in that country, to shave off either all the hair of the

22 CHURCHES AND MONASTERIES OF EGYPT. as the Melkites do; and he forbad circumcisionS, saying that circumcision belongs to the Jews and Hanifs2, and that it is not lawful for Christians to resemble the Jews or the Hanifs in any of their traditions which are in force among them in our time. For this doctrine he set up many proofs. He forbad the practice of burning sandarach3 in the churches, and allowed only frankincense4; because this was offered to the Lord with the gold and the myrrh, and therefore head, or all with the exception of a small tuft at the crown. We are told, however (below on fol. I5 a), that Ibn al-Kanbar approved of a circular tonsure. Whether this latter notice refers to the clergy does not appear, but it seems that Ibn al-Kustal, whose views on the shaving of the head seem to have resembled those of Ibn al-Kanbar, particularly objected to the shaving of the whole head in the case of the priests; see fol. 20 a. 1 Circumcision on the eighth day is customary, but not obligatory; on the other hand, the Coptic church forbids circumcision after baptism. In the Abyssinian church circumcision is a necessary rite, and, according to Damianus a Goes, is performed on infants on the day of their baptism, viz. the seventh day, by which the eighth day is doubtless to be understood. (A. J. B.) 2 He uses the word ' Hanifs' instead of' Muslims,' because the latter claimed that in practising circumcision they were following the tradition not only of the Jews, but of the ancient, orthodox religion to which Abraham belonged, and to which the Jews had added. It was this ancient religion which Mahomet professed to restore. The passages of the Koran are well known: &421 M 7; - - m| - - o i 9 (Suiraf an-Nahl, v. 124; cf.v. 121, SIrat al-Fajr, v. 162, and Surat Al'Imradn,v. 89). 'Then we taught thee by inspiration to follow the religion of Abraham, who was a Hanif; he was not of the polytheists.' 3 This is a resinous substance, the gum of a coniferous tree, CallYris quadrivalzzis, which flourishes in north-western Africa, particularly in the Atlas range. (A. J. B.) 4 For other substances which were burnt in the churches by Copts and Abyssinians see below, fol. 105 b. See also Vansleb, Hzst. de l'Eglise d'Alex. p. 60, where sandarach, frankincense, aloes, and giavi are named.

ACCOUNT OF MARK IBN AL-KANBAR. 23 it is not right that anything else should be burnt in the church. He said to those that confessed to him: 'I will bear part of your sins for you, and part will be forgiven by God through your doing penance; for he who receives a penance for his sin in this world will not be compelled by God to do a second penance in the next world.' His followers who confessed to him called him 'Our Father the Director' (or 'Teacher'). When he stopped in the churches a large assembly came together to meet him, and he raised many dissensions, such as had not been known in the church. After a time the bishops in the North [of Egypt] were informed of these matters, and laid information of them before the Father and Patriarch Anba Mark, the seventy-third in the order of succession, who reprimanded him on account of them, and wrote letters to him in which he warned him and forbad him and exhorted him with exhortations of consolation, but he would not listen to him or return to him. Necessity therefore compelled the patriarch to send to summon him to his presence, so Ibn al-Kanbar went up to him to the Cell2 at the church of Al-Mu'allakah3 in Misr. There the patriarch assembled to Fol.lOa meet him a synod consisting of bishops and priests and chief men4 and said to him: ' Know that he who breaks any of the commandments of the church, and bids the people act in contradiction to it, lies under the penalties of the law. Why then dost thou not return from thy 1 Occupied the see from A.D. II67 to II89. See Renaudot, Hist. Patr. PP. 530-554~ 2 The Cell ('.li, from the Greek KcXXI/o) represented, as we should say, the patriarchal palace; see Appendix. It was attached to the principal church, as the bishop's residence generally was in ancient times, and as the Vatican is attached to St. Peter's basilica. 8 For a description of the patriarchal church of the Virgin, called Al-Mu'allakah or 'the Hanging Church,' see Butler, Coptzc Churches, i. p. 216. The name was given to any structure built upon arcades. 4 The Arabic oS \1, plural Ai)l, is derived from the Greek apxwv, through the Coptic, which employs the word to denote the chief men or official class.

24 CHURCHES AND iMONASTERIES OF EGYPT. ways?' Many things took place with regard to him, the end of which was that he was ordered to go under guard with deputies of the patriarch to the monastery of Anba Antunah 1 near Itfth; this was in the month of Amshir in the year 89o of the Blameless Martyrs; moreover [it was ordered] that he and his brethren should shave the hair of their heads. Ibn al-Kanbar soon began to suffer from the circumstances in which he was placed; and so he addressed the patriarch, and entered into communication with him by means of his mother and his brethren and his uncle, who did not cease to kiss the patriarch's hands and feet, and by means of the prayers of the chief men; and at last the patriarch granted their prayers and wrote to the superior of the monastery bidding him lead that Mark to the place in which the body of Saint Anthony lay, and require him to swear upon it and upon the Gospel of John that he would not again do any of the things that he had done, and then allow him to go free. So the superior did this and released Mark, who returned to his own country2 on those conditions. ~ The said Mark [ibn al-Kanbar] went from the monastery of Fol. 10 b Saint Anthony to the Rif3, after having been made to swear upon the holy Gospel and upon the said body of our Father Anthony, and after having been made to promise that he would not return to his former This is the well-known monastery of Saint Anthony near the Red Sea; see below, fol. 54 ff. It is called 'near Itfth,' because the road thither from the Nile started from that town, in respect to which the monastery lies a little to the south-east, at a distance of sixty miles. 2 I.e. Damsis or its neighbourhood; see fol. 14. 3 There has been some dispute as to the meaning of the Arabic word t_"., which generally means the country lying upon the banks of a river, or upon the sea-shore; see Dozy, ad verb. In Egypt the word was used to denote the Delta or Lower Egypt; see below, fol. 21 a. M. Am6lineau, in his somewhat curious article upon the name L.ijl, speaks as if it were known from two sources only: the Arabic Synaxarium, the authority of which he rejects, and the Ethiopic Chronicle of John of Niciu, upon the authority of which he peremptorily decides that the Rif is synonymous with Upper Egypt! see GeSogr. p. 403 f.

A CCOUNT O'F:.AARK ' IBN AL-KANtBAR. 25 ways or transgress the canons of the church and the rules of the law; yet this said Mark, when he arrived in his own country, returned to his former ways and did even worse than before. For there gathered together to him a very large body of the ignorant from the river-banks and the villages and the towns, nearly five thousand men; and reports of him arrived as far as Kalyub. Among these men were some who obeyed him and attached themselves to him, and bound themselves to do what he appointed and ordered for each of them; so that some of them bound themselves to bring him part of their money and of the fruit of their gardens and vineyards, and a tithe of their income; and they brought it to him, so that he increased in wealth beyond his former state. Then the patriarch wrote to him to make known to him what would happen to him if he did not repent, and to terrify him and warn him of that which would befall him if he went on in his pride, and in his breaking of his oath and departure from that which he had sworn; and the patriarch exhorted him and warned him of the end of his perjury and his heresy and his excommunication, namely, that the end of these things is perdition. Mark ibn al-Kanbar would not, however, listen to the patriarch's letters, but behaved insolently and increased in pride and perversity, and would not be converted. So the patriarch wrote letters to the bishops of Northern Egypt containing an account of the case from the beginning to the end, and a summary of the canons Fol. 11 a by which such a man is condemned to excommunication on the severest terms if he persists in his pride and cleaves to the error of his impiety; and bidding each of the bishops, after giving an account of whatever he had ascertained of the man, write in his own handwriting to the effect that it was not lawful for Mark to do as he had dared to do. So each of the bishops wrote his own account of Mark's opposition to 1 About ten miles to the north of Cairo. It is the Coptic Ki&aXuJOl, and is now the capital of the district of Kalyfib, and of the province of Kalyfibiyah. It had in 1885 a population of 8,644. The neighbourhood was famous for its fertility, and for the numerous gardens which adorned it; it was one of the richest spots in Egypt. Ibn Dulkma, op. cit. v. p. fv f.; Amcl., Geogr. p. 390. e. '.c or P 11 79.] e [II. 7.]

26 CHURCHES AND MONASTERIES OF EGYPT. the law of his own church, and added that it was not right for him to do what he had dared to do, and that he could not be allowed to follow the fancies of his own mind as he had done in transgression of the law; and each bishop confirmed the sentence of excommunication upon him. After this, Mark ibn al-Kanbar was not satisfied with what he had done, and with having broken the oath which he had sworn upon the Gospel and upon the body of the great Saint Anthony in the church of God, or with having resisted the law, and refused to accept that which was binding upon him according to the law of the Christians of whom he was one; but he even wrote an address and submitted it to the sultan. The purport of his address was that he desired that an assembly should be called to meet him in the presence of the patriarch; but he embellished his account of what had passed, and said whatever it pleased him to say, and asked for protection. The KaMdi 'l-Fadil ibn 'Ali al-Baisani1 wrote an answer to his letter, of which the following is a copy: 'Thou art a man of great distinction. But the patriarch of the Christians has made up a story of a man who is innocent of having departed from the truth of his religion and says that he has departed from it, and has brought in a strange doctrine, by which the word of his people is cut short, and the traditions generally held by his co-religionists are broken. 'Thou hast been banished once, and hast ventured to return from Fol. 11 b banishment without permission. Go forth, therefore, as a private person without rank or jurisdiction, and do not assume any pre-eminence over the Christians or jurisdiction among them, until a lawful assembly be Abf 'All 'Abd ar-Rahim al-Lakhmn al-'Askalani, generally known as Al-Kadi 'l-F.dil, was vizier to Saladin, with whom he stood high in favour. He was famous for his literary style, especially in his letters, of which we here have a specimen. He was born at Ascalon in A. H. 529=A. D. 1135, and died A. H. 596=A.D. I200. His father was for a time cadi at Baisan on the Jordan near Tiberias, and for this reason the family all received the surname of Baisani. Ibn Khallikan, op. cit. ii. ). Ill.

ACCOUNT OF JIARK IBN AL-KANBAR. 27 called to meet thee which shall decide whether thou shalt be of them, in which case thou shalt not oppose them, or whether thou shalt depart from them, in which case thou wilt wander away from the faithful and followers of the book, and it will be necessary for thee to become a Muslim, for thou wilt be neither Jew nor Christian.' This is the end. ~ After Mark ibn al-Kanbar had remained in his own district persisting in his former ways, then he appeared at the Cell at the church of Al-Mu'allakah in Misr, and waited upon the patriarch, and confessed his sin, and asked for pardon, which was granted to him. Prayers were offered, and the liturgy was said: and when Mark went forward to communicate of the holy mysteries, the patriarch made him swear, in the presence of a body of bishops and priests, that he would not again do what he had been forbidden to do. So he swore a binding oath, and made firm promises, before receiving the holy mysteries. Then he returned to his own district, and had not spent a single day there before he returned to his former ways; nor did he keep his second oath, taken before the altar of God in the presence of the bishops and priests and chief men and deacons and a congregation of the orthodox laity. Thus it became evident that he did not fear God or respect men, since he had Fol. 12 a been allowed to receive the eucharist in the sanctuary of God. He now gave permission to those who followed his opinions to communicate early1 on the festival of the Forty Martyrs2, which is on the I3th of Barmahat, and takes place during the fast of the Holy Forty Days; and on this day he forbad communion of the wine3. He forbad also I As it is well known, the Copts celebrate the liturgy, of course fasting, at three o'clock in the afternoon during the fast of the forty days of Lent, except on Saturday and Sunday. It is not stated here that Ibn al-Kanbar allowed the liturgy to be celebrated early on one of these days, but that he allowed an early communion, doubtless with the reserved sacrament, see fol. 15 b. See Vansleb, Hist. de l'Jsgl'se d'Alex. p. 73. 2 The I3th of Barmahat would be equivalent to the 9th of March, whereas the Roman calendar keeps the festival of the Forty Martyrs of Sebaste on the Ioth of March. 3 Because the wine was not reserved, see fol. 15 b. e 2

2CS CHURCHES A ND JION, STERITES OF G'(YPT. the giving of extreme unction by relations to one another. These things were in addition to the other matters which were known of him before. Then he began to ride about, accompanied by a body of his followers; and he travelled through the Rif in state like a wali, and banquets were prepared for him and his companions. The end of this was that he went over to the sect of the Melkites, and confessed the Two Natures and the Two Wills2; and the Melkites received him. Thus he threw off the faith of Severus and Dioscorus 3, our fathers the This is an abuse of which I do not find mention elsewhere; the Coptic ritual requires that seven priests shall take part in the administration of the sacrament of extreme unction, and that each of them shall recite a passage of scripture and say certain prayers over the sick man. 2 Our author, though an Armenian, if the title of the MIS. be correct, here speaks as if he fully accepted the creed of the Coptic monophysites. To explain this we must remember that many of the Armenians were monophysites and monothelites as well as the Copts, and that when the Armenian catholicus, Gregory II, in the course of his travels, arrived in Egypt about A. D. Io80, the representatives of these two religious communities made a confession of common faith in the One Nature of Christ. 'On that day,' says Michael, bishop of Tinnis, 'it was made known to all that Copts, Armenians, Syrians, Ethiopians, and Nubians are at one in the orthodox faith which the holy fathers of old once unanimously confessed, and which Nestorius, Leo, and the Council of Chalcedon had changed.' See Renaudot, Hist. Pair. p. 461; Ter-Mikelian, Die armen. Kirche, &c. p. 84. On the other hand, it is certain that many of the Armenians, and of their writers and teachers, preserved the catholic belief which Ibn al-Kanbar and his followers also maintained; and, in the lifetime of our author himself, the Synod of Tarsus, summoned by king Leo and the patriarch Gregory in A. D. II96, acknowledged the Council of Chalcedon. For the acceptance of the catholic doctrine by Armenian doctors, see Clemens Galanus, Concilia/. Eccles. Arm. cum Romana ex ipsis Armenorum Palrum el doctorum lestimonis, &c., Rome, I690. 3 It is, of course, well known that the Copts look upon Dioscorus, the twentyfifth patriarch of Alexandria, who was condemned by the Council of Chalcedon in A.D. 451, and upon Severus, the fifty-seventh patriarch of Antioch, who was condemned by the Synods of Constantinople of A. D. 518 and A. D. 536 and the second General Council of Constantinople in A.D. 553, as the two great champions

ACCOUNT OiF AARK IBN AL-KANTBAR. 29 patriarchs, who withstood emperors and great men in matters of religion, and exposed the following of the emperor in his creed, and would not give up the faith of the 318 ancient fathers2, who had withstood Diocletian the Infidel, and endured torments of different kinds, the limbs of some being cut off, in defence of the true faith established by patriarchs and bishops through the inspiration of the Holy Ghost, and condemned and excommunicated any who should depart from it and believe differently. Now this wretch Mark ibn al-Kanbar, blind both in eyes and heart, as one of the fathers said, separated himself from the ranks of the brethren, as Judas Iscariot did, and therefore God removed him from the ranks of the orthodox, as he removed Satan from the ranks of the angels on high on account of his pride and his thinking Fol. 12 b within himself that he was the greatest, for which cause he fell; and so this wretch Mark thought within himself that he was wise, and therefore he fell and became one of the disputatious heretics who imagine that the Will of the Manhood was opposed to the Will of the Godhead; and of the monophysite doctrine, or orthodox faith as they call it. These two monophysite saints are commemorated or invoked more than once in the course of the Coptic liturgy. The Prayer of Absolution addressed to the Son (j.5)1 J..) prays that all present may be absolved 'out of the mouth of' the Trinity, of the twelve apostles, of Saint Mark, and of 'the holy patriarch Severus and our teacher Dioscorus.' The visit of Severus to Egypt is commemorated in the Coptic calendar on Babah 2= September 29, his death on Amshir 14=February 8; and the translation of his body to the monastery of To Ennaton at Alexandria on Kihak io= December 6. Severus was the author of many works in Greek, which were translated into Syriac, and are still in great part extant; see British Museum Catalogue of Syriac MSS. The fragments of Severus' works in the original Greek still existing are to be found in Mai, Scrip. vet. nova collecto. The death of Dioscorus is commemorated on TOt 7= September 4. 1 This is an allusion to the origin of the name Melkite, in Arabic J, from o-l;, 'king' or emperor.' 2 Of Nicaea. 3 It is true that some of the bishops who took part in the first Council of Nicaea had suffered in the persecution.

30 CHURCHES AND IIMON'ASTERIEsS OF E'GYPT. he was excommunicated by three patriarchs: namely, by Anba Jonas the seventy-second, who died while this wretch was still bound by his anathemas, and had not been loosed from them; by the patriarch of Antioch, Anba Michael2; and by Anba Mark the seventy-third [patriarch of Alexandria]; and also by sixty bishops in the two provinces of Northern and Southern Egypt. ~ Now this Ibn al-Kanbar had gathered together a body from among the Melkites, the opponents of our orthodox faith, together with those who came to him of the ignorant and simple among the Copts, and he went down to Kalyub with the desire to pervert some of the inhabitants of that town; but the scribe of the town, and the damin3 1 Or John, see fol. 9 a. In Arabic the names U_> or SA and _G. are frequently confused. Al-Makrizt calls both the seventy-second and the seventyfourth patriarch Jonas, whereas the patriarchal biographies name them John. 2 This patriarch does not seem to be named in the lists. He was the author of a treatise on Preparation for the Eucharist (Renaudot, Hist. Pair. p. 550). There are five of the name in the rolls of the see, namely, Michael I, the 88th patriarch, consecrated A.D. 879; Michael II, the I26th, A.D. 1370; Michael III, the I29th, A. D. 1401; Michael IV, the I34th, A.D. I454; Michael V, the I4oth, A.D. 1555. The published lists are full of discrepancies. See Le Quien, Oriens Christ. ii. col. 713 ff.; Neale, Patriarchate of Antzoch, p. 173 ff. If Michael of Antioch excommunicated Ibn al-Kanbar, it must have been on account of his rejection of the monophysite doctrine, not on account of his teaching on the sacrament of penance, which agrees with that of the patriarch of Antioch, contained in his treatise; see Renaudot, op. cit. p. 552. 8 The damin was the farmer of the taxes. The fact that he and the scribe were both Copts is an illustration of the rule followed by the Mahometan governors of employing Copts as officials in those branches of the government service which required facility in writing and accuracy in calculation; see below, fol. 28 b. There is a well-known passage of Al-Makrliz which contains the following words, in which he speaks of the unsuccessful rebellion of the Copts in A. H. 216= A.D. 831: q~j el L).rn eniW LJ {j Ev; i;j Id ~ ) IUI B rJ4 51pJi 5w1 Js, HU ^ t j, J J Iiaa l j J iJ Y.J bL \4 i re

ACCOUNT OF MARK IBN AL-KANBAR. 31 of the town, and others of the orthodox party heard of him, and went to him and watched him, and took him and his party and bound them to pay the poll-tax 1, and gave them orders, and informed the wall2 of the town that this body of men were acting in opposition to their own laws, and lay under the ban of the patriarch, and that the people of every district in which they settled would suffer from them. 'Visit them Fol.13 a therefore' [added the scribe and the damin] 'and do not let them go until thou hast obtained money from them, lest they secretly enter the town and harm come to the inhabitants.' So the wall visited them and made prisoners of them, and would not let them go until they had paid seventeen dinars as a contribution towards the poll-tax; and when they had paid the poll-tax, certificates were written for them in which they bound themselves not to visit Kalyub, except as travellers on their way to the capital or some other city, and never to settle in the town. Thus they departed from Kalyiub in the worst of plights. Then Ibn al-Kanbar heard that the patriarch 3 of the Melkites was arrived from Alexandria, and was spending his time in a hall of reception 4; so he made his way thither to salute him and to congratulate 'None of the Copts after this was able to rebel against the government; and the Muslims subdued them throughout the country villages. So they betook themselves to cheating instead of fighting, and to the employment of cunning and guile, and to cheating the Muslims; and they were appointed scribes of the land-tax, and there were many affairs between them and the Muslims.' (Khztat, ii. p. fit.) Laid upon all who refused to adopt the Mahometan religion, by the conditions of conquest. The Kanbarites would, of course, already have paid it in their own district, and were forced to pay it a second time as a punishment for having come to Kalyub. 2 The wdlf l'beled or governor of the town was the chief local official, and head of the police. 8 Sophronius II was patriarch in A.D. 166. His successor was Elias(?). In 1195 Mark was patriarch. Le Quien, ii. col. 487 ff. 4 ul., corrupted into Liwan, is the name given by the modern Egyptians to the raised part of the reception-room (;a^) in which the host and his guests

32 CHURCHES AND ]IMONASTERIES OF EGiPT7 him upon his good health, in the company of a body of followers who might justify their leader's words if he were attacked. Now this patriarch was accompanied by several metropolitans, that is, the metropolitans of the country, who informed the patriarch of the harm that Ibn al-Kanbar had done to them by breaking the canons of their religion, and they inquired into the matter, and they said,' This man is a Copt, and does what is not customary.' Then Ibn al-Kanbar answered, ' God curse the hour when I became one of you.' And the patriarch said to him,'Virtue and peace alone are to be found in our company.' Subsequently to this, Ibn al-Kanbar requested that a church might be allotted to him at Sanbat 1, after what had happened to him there. But the metropolitan of that place said to the patriarch, 'Relieve me of my office of metropolitan, and call him to take a church for himself, if thou hast appointed one for him.' So the patriarch was silent, and said Fol. 13 b not a word. A disgraceful encounter took place between Ibn al-Kanbar and this metropolitan of Sanbat, the end of which was that the metropolitan rushed upon him and dealt him a painful blow, and knocked off his head-covering before a full assembly. This happened in the month of Abib in the year of the Church 90 (=A. D. 1186). In the same month this wretch Ibn al-Kanbar dared to return and pay a visit to the father and patriarch Anba Mark, accompanied by Ibn 'Abduin and one of the most distinguished friends of the patriarch, to whose Cell at the Mfu'allakah they conducted him. The patriarch was sit. The lower part of the room, much narrower than the Liwan, is called X:, and here the guests leave their shoes before stepping on the Liwan. Upon the Liwan, mats or carpets are spread, and against the walls are mattresses and cushions composing the diwan or divan. See Lane, Modern Egyphians, i.p. I5 f. Also called SunbAfityah (Yakut); situated in the Jazirah Kfisaniya, as the district was then called. It was the Coptic T-&CeJt.IO't, and is now included in the district of Ziftah, in the province of Al-Gharblyah, having a population in 1885 of 3,223. See Ykfit, Geogr. Wort. iv. p. I o; Al-Idrisi, op. cit. (ed. Rome) [p. i16]; Amdlineau, Gedogr. p. 415.

ACCOUNT OF MiARK IBN AL-KA NEBAR. 33 surrounded by a company, and said to him, 'Why has thy reverence' returned to me, thou excommunicate, in this guise so different from our fashion?' and he put forth his hand to Ibn al-Kanbar's head and struck off his cap, so that he remained bareheaded. But one of the disciples of the patriarch restored the cap to his head; and this vexed the patriarch, and he was wroth with that disciple for what he had done without permission. So Ibn al-Kanbar departed from his presence, and went forth ashamed, not knowing how to walk. Then the news of this occurrence reached the patriarch of the Melkites, who sent for Ibn al-Kanbar, and reproved him, saying,' Dost thou visit a patriarch whose faith thou dost oppose? How will he arrange thy affairs?' Then the patriarch of the Melkites sent Ibn al-Kanbar to the monastery of Al-Kusair 2, and there he dwelt with his companions, administering the affairs of the monastery; nor Fol. 14a was he converted to anything except to disputing with all communities, thinking in himself that he was wise; yet while he thought thus he was overcome by ignorance. He lived only a short time after this, and then he died 3, having destroyed his own soul and the souls of those whom he seduced by his deceit. ~ After the death of Ibn al-Kanbar, I found a report on sheets of paper in the handwriting of Anba Michael4, metropolitan5 of Damietta, who therein makes the following statements to the author of this book, perhaps in answer to his letter to him on the subject of Ibn al-Kanbar and the evil which he wrought in the world. Within it were the words: 1 The respectful mode of address here ironically used by the patriarch is not appropriate to the clergy, but common to all men above the lowest ranks. e&U. is now frequently found, especially in letters. 2 See below, fol. 49 ff. 8 For the date of his death see below, fol. 5I a and b. 4 The author of a treatise on Confession (Renaudot, Hist. Pair. p. 552) and of other works (Vansleb, HIlstoire de l'Fglise d'Alexandrie, p. 333). 5 There were three metropolitans under the Coptic patriarch, namely those of Damietta, Jerusalem, and Abyssinia; but the date at which the see of Damietta was raised to the metropolitical dignity, and the exact nature of that dignity in this case, are uncertain. f [II. 7.]

34 CHURCHES AN. D MO'NASTERIES OF EGYPT. 'The poor miserable Michael at Damietta, hereby makes known to his friend the brother that which has reached me with regard to Fakhir ibn al-Kanbar, who became a priest although unworthy of that dignity in many ways, and was called Mark, and with regard to his corrupt doctrines contained in the treatises which he composed, in books contradicting the truth, and by which he seduced simple men, devoid of understanding, into the paths of the heretics. Now this insolent heretic had married a wife, who lived with him for a time; but afterwards he desired to become a monk, and to separate himself from her. She, however, would not consent to his wishes; and so he conceived the plan of marrying her in secret to another. Then he went to Anba Jonas, bishop of Damsis1, and made him believe that his wife had become a nun, and was living in the convent with the nuns; and thus the bishop admitted him to the monastic vows, and ordained him priest. But his affairs did not long remain secret, and information was laid against him Fol. 14 b before the patriarch Jonas, the seventy-second in the succession of the fathers and patriarchs; [and this occasioned] 2 his excommunication and cutting off, and the excommunication of the bishop who had ordained him priest, because he had not inquired into the truth of the matter in such a way as to establish the veracity of Ibn al-Kanbar before he admitted him as a monk and ordained him priest; for thus he had become a partner with him in his sin and his contempt of the apostolic canons. For Paul the Apostle says that if a woman chooses to separate herself from her husband, and he consents to her desire, she shall not The Coptic TCiLLCICJtf. Yakit sets this town four parasangs from Samannfid and two from Bara, of which places the former is still existing, see note on fol. 57 b, and the latter was in the diocese of Sakha, now in the district of Kafr ash-Shaikh in the province of Al-Gharbiyah. The Copto-Arabic lists of places give Damsis between Sandalat and Sahrajt or Natf, but the order of the names in such lists cannot always be depended upon as strictly corresponding to the position of the localities. Damsls is no longer existing, although it was still a town at the beginning of this century. See Yakft, Geogr. Worf. ii. p. OAA; Ibn Dukmak, op. cit. p. i.; Al-Idrisi (ed. Rome) [p. i i 7]; Amelineau, Geogr. p. i 9 f. 2 Some words seem to be omitted here.

A C COUNT OF M1ARK IBN A L- -4'ANBA.R. 3 35 marry another; and if she prefers to be married, she shall return to her former husband; but the man shall not put away his wife at all. Yet this man put away his wife, and forced her to separate herself from him, and married her to another. ' After this he made a parade of his learning and his exposition of the holy books, and he translated them from Coptic'I into Arabic; and he wrote that Tafsf'r at- Tafstr according to the imaginations of his own mind. While he was living at the church of Damsils, he concealed the Guide 2which indicates what portions of the Gospels and of the ecclesiasCoptic had become a dead language long before this time in Lower Egypt, although Al-Makcrizi informs us that near Usyiit, at 1\Thshah and Udrunkab, and in other parts of Upper Egypt, it was still spoken at the beginning of the fifteenth century; and Vansleb assures us that he was shown an old man who was said to be the last person who spoke Coptic. Al-Mak~rizi's words with regard to Mu'shah are: k~~tI L~it, TI & 2-~x3 iZ ~ ia~J.(Ah't4zat, ii. p. o.v) Of Udrunkab he says:.(Itbzd. p. c0Ii A) M~) Jt) For a translation of these passages see Appendix. 2Generally called ku/md'rus, a corruption of the Coptic word <Lr Lcpc borrowed from the Greek and meaning ' divided into sections.' See Vansleb, Hzst. de /'1~glise d'Alex&. p. 62, and Butler, Copc Cucsi.p26.Mr. Malan has published an almost complete translation of a Coptic I/u/ndrhus (London, D. Nutt, 187 4). (A. j. B.) A kunirdrus, in the Medicean Library at Florence, Of A. D. 1396, exhibits the following title and list of contents of its first two parts: I<-LF&T&&ft.CpO: e-re cP4-i He wI*.V&\.u0c: rreij ruxXeIC eKoXkert Hrwp&C4It eoo-f.&K: o-cr, t ellcrncoxn imoXwxt: IlCiAJ CTIIVCTOXR{ fi-Te R&VIOC fl&-V\OC rientA.. CKO'Xtke up-&X1C frte inhmJOCTOXOC: rrei e~oxkerl M21i 1ftTC nileT-rxre?\iolt CoB~e RXnw-I<Xoc thT6 tfpoAiII~ kett UIpo-ep'i f 2

36 CHURCHES AND MONASTERIES OF EGYPT. tical books must be read every day, and he made himself the Guide: that is to say, when he was bidden to recite portions of the Gospels and the remL Tc&i Sy rie RIexWoop, nJL - ent Lrt&cop. KTa. "rT&zC trie t-eI<XHCI.C& rp.K&o-t rie ruIr-ilrTIC.&r4C&gyor 5en V mxRIzIogy nIxlrSt Coyg i ee0e IIK1CPI&.KH nejm. r11Sl.I eCTecnHow eTe c~&I ne eo~e mr Krcpl&KH t ftTe nlRId&WT RInOXIT eTe c&\ nr owoO-r n&rom l &ouWp XOIzaK TtWfo&I jeXp ken n 11ya ritC nrI&OC U1W&.nnHC RIr&mrnTcTC- C teju nrCT&.&poc ee- rteCua rVcwupvoc UJLu&pTwcpoc n111 riWorn JIX&HX &pXI.&Vxeoc rK( i Rnpec^rrTepoc j ep1KrpIoc nTJL&pT'1poc ImxinIoIWg rrfte ~l-z.v&i..&.pI nz.peenoc neu. ken R A. pz.uonrrH rie nmxinxuci lnOC mRn.&roc cTez&Anoc npoTmuW..pT-r'poc ne.L socrKopoc rnex. L c-:tXerioc neAjL notygHpi ken 'f — &.K<i n&nonoXIc aite -renz.ic r&pz.&jonKrt t-re nRj.aI RjLitIWcac l-re rnc eeoe Rincp.ueTci fi-e t-Vr. &.pi.& nz.poenoc AinySa ri Te n iiu A.u&pTwxpoc ntCA Rn&xIoc &ne.SL &oc z.C.C&p. r&ne nocToXoc neTcpoc HeCj. nIz.roc nsxrmn(wy S ee~e mOKTpILKaH neuI SYC x CTecniHOT ntIK1tpz.IKH nfT-e tf-nHACTI. nu L a-E&CpHI eCo-Tn eCt'z.zcTr.&CIc ne.u nRIK1pi&KH r-re nm ft ieoox yz.& eC^pHr iCtfKppl&KH rfe t-neTrtKocTH neat naiT& ftrie lRXInyern&q eeBie rnKprpizK ft-re iraI-fo n-afyac nawrni eninr AeLCW1pH neui re RiC TC riermFepon Reju 'telfi ou.c fttnu-t Tlpc OTXOVoc ri e &f, cyz. noTt eTerwsy rr nir nR ne o-rX>\oc ceiepIroc ccCRI<orroc ceoBe nK

ACCOUNT OF MARK IBN AL-.KANBAR. 37 Epistles [of Saint Paul] and the Catholic Epistles and the Acts, he produced what he chose in his own mind, some passage expounded in oTXovoc ft-ve rt&rVoc lwn&rtrtc ru prcocTo.u.Ioc Ceo.C OT\OVOC ftre IU&VlOC &.oI&n-&CIO C e_.CTn2xpInoc ce~e ~nN orXorVoc rfre ccrepoc ^&nT-roXeoc eoCe nrIZ.on cz.faL-ron 'Kutmarus: containing the Psalms and Lessons from the Holy Scriptures, and from the seven Catholic Epistles, and from the Epistles of Saint Paul, and from the Acts of the Apostles, and from the four Books of the Gospel; to be read throughout the course of the year, at Vespers, and at Midnight, and at the Liturgy; according to the rule of the Church of Alexandria of the Copts. Divided into three parts. 'The first part [contains the Lessons] for the following Sundays and Festivals: 'The Sundays of the first six months of the year, namely, Tfit, Babah, Hatfr, Kthak, Tubah, Amshfr; 'The Festivals of Saint John Baptist; the Holy Cross; George the Martyr; the Four Living Creatures; Michael the Archangel; the Four and Twenty Elders; Mercurius the Martyr; the Annunciation of the Holy Virgin Mary; the Vigil of the Nativity of the Lord; Saint Stephen, Protomartyr; Dioscorus; Aesculapius and their sons at Panopolis in the Thebaid; the Vigil of the Baptism of the Lord; the Commemoration of the Holy Virgin Mary; the Forty Martyrs; Saint Macarius; the Apostles Peter and Paul. 'The second part [contains the Lessons] for the following Sundays and Festivals: 'The Sundays of the Fast up to the Resurrection; the Sundays of the Fifty Days up to the Sunday of Pentecost; the Festival of the Ascension of the Lord; the Sundays of the months of Bashans, Ba'finah, Abib, Misri; the fifth of the five intercalary days; and every day of the Great Week. 'Discourse of Saint Sinuthius, which is read on the Monday, Tuesday, Wednesday, and Thursday [of the Great Week]; Discourse of Bishop Severian for the Wednesday; Discourse of Saint John Chrysostom for the Thursday and Friday; Discourse of Saint Athanasius of Alexandria for the Friday; Discourse of Severus of Antioch for Holy Saturday.'

38 CHURCHES ANVD MlONASTERIES OF EGYPT. Fol. 15 a the Tafszr at-Tafstr, to support his heresy and to strengthen his false creed, until he stole away the minds of some of the orthodox laity, whose fear of God and efforts for the salvation of their souls made them submit to be deceived by his embellishments, and to enter with him into his sect. First of all he allured them to confess their sins to him, and then he confirmed the belief in their minds that without such confession there can be no repentance or forgiveness. Next he commanded them not to shave the whole of their heads, but only the crown of the head, and to give up the practice of circumcision, because God created Adam perfect and free from defects1; saying, "As God created the form of Adam and perfected it, so it is very good," and that this tradition of circumcision is not accepted except by the Jews and Hanifs. He also taught that frankincense alone should be burnt in the church, because it was offered to the Lord with the gold and the myrrh; and that a man must not wash his mouth with water after communion. All these things were taught by degrees, and the people listened to his teachings one by one during a space of more than fifteen years. At last he bade them make the sign of the cross with two fingers2, and make their communion with the reserved3 sacrament which had been consecrated on the Sunday, and which the priest took with him and gave to those who confessed and desired to receive the communion after confessing and doing penance, taking the centre of it and dipping it in new wine, over which they prayed apart and so communicated. Fol. 15 b He also abrogated the three days of the Fast of Nineveh4 and the first This reminds us of the objection made by the Russians of the conservative party to the patriarch Nicon, when he inculcated the practice of shaving the beard, that he was teaching them 'to mutilate the image of God.' 2 The practice of the Copts was and is to make the sign of the cross with one finger. See Vansleb, Hizs. de l'Sglzse d'Alex. p. 68. 3 Reservation of the sacrament is not sanctioned by the Coptic canons. See Butler, Coptic Churches, ii. pp. 54, 293. (A. J. B.) 4 The Fast of Nineveh is so called in remembrance of the Ninevites, who fasted to turn away the wrath of God. It lasts three days, beginning on Monday, and falls two weeks before the Fast of Heraclius, which immediately precedes

ACCOUNT OF MARK IBN AL-KANBAR. 39 week 1 of the Fast, according to the rule of the Melkites, and he allowed meat and milk to be eaten during the Week of Nineveh on the two days of Wednesday and Friday. 'In consequence of all these things, those of the orthodox who were on their guard against him awoke, while his followers among the Christians were deceived by him. Moreover, his creed which he expounded, and which is contained in the books which he wrote, is such as no Christian community accepts, not even the Melkites whom he approached in the doctrines that have already been described. For he said in his books that the Holy Trinity is composed of three Gods, each of them absolutely perfect in word and spirit, but having one common nature; and that they resemble Adam, Eve, and Abel, who were three persons with one common nature, each of them being as perfect as the others. In the next place, Mark drew distinctions between the three Persons, and held that the Father has dominion and authority over his Son and his Holy Spirit, and commands or Lent. See Vansleb, Hzst. de E'glise dcAlex. p. 76; Danhauer, Ecclesza Aethiobpca (Strasburg, 1672), cap. vi. (A. J. B.) I.e. the so-called Fast of Heraclius, which, immediately preceding Lent, forms the first week of the Great Fast. The origin of this fast is said to be as follows: that the emperor Heraclius, on his way to Jerusalem, promised his protection to the Jews of Palestine, but that on his arrival in the holy city, the schismatical patriarch and the Christians generally prayed him to put all the Jews to the sword, because they had joined the Persians shortly before in their sack of the city and cruelties towards the Christians; that the emperor hesitated to break his solemn oath in the manner thus suggested to him, but was eventually persuaded to sanction a general massacre of the Jews by the solemn promise made to him by the authorities of the monophysite community that all members of their body would henceforth until the end of the world observe the week before Lent as a strict fast for the benefit of his soul. This promise was, of course, binding on the Egyptian and Ethiopian monophysites, as well as on the Syrians, with whom alone they were in communion; but it did not affect the Melkites. See Vansleb, Hist. de l'Tglise dcAlex. p. 74 f. The same account of the origin of the Fast of Heraclius is given by the Mahometan historian Al-Maakrizi (Kh/tat, ii. p. 9 I). (A. J. B.)

40 CHURCHES AND MONASTERIES OF EGYPT. forbids them to act; and that they obey him and follow his commands; and that each of the Three does a work in which the others do not participate: the Father, namely, commands; the Son creates what the Father commands him to create; and the Holy Spirit gives life to that to which the Father commands him to give life; and that every creature which exists was created by the Son, at the command of the Father; and everything that lives received life from the Holy Spirit at the command of the Father. Fol. 16 a 'In the next place he held that there was a feminine quality in the Godhead, and he taught that this feminine quality is proper to the Holy Spirit'. He held that the eternal Word of God is born through The words of St. Jerome are the best commentary on this passage: 'Hebraei asserunt, nec de hac re apud eos ulla dubitatio est, Spiritum Sanctum lingua sua appellari genere feminino, id est iWlp rnlM.. Sed et in evangelio quod, juxta Hebraeos scriptum, Nazaraei lectitant, Dominus loquitur: modo me tulit mater mea, Spiritus Sanctus. Nemo autem in hac parte scandalizari debet quod dicatur apud Hebraeos spiritus genere feminino, cum nostra lingua appelletur genere masculino, et Graeco sermone neutro. In divinitate enim nullus est sexus. Et ideo in tribus principalibus linguis, quibus titulus dominicae scriptus est passionis, tribus generibus appellatur, ut sciamus nullius esse generis quod diversum est.' (Jerome, Comm. zn Esaiam, cap. xl. ver. i i.) Origen quotes the same passage from the Ebionite or Nazarene 'Gospel according to the Hebrews': "'Eav 7' TrpoOcerTa Tlr TO KaO' 'Epalovs evayyEXtov, vt6a arTos 6 2,oTp c(rlcrtv' 'AprT FXaa3e fe 7) I)Tr7p pov T7O ayov rrvevla ev p.La Trv TrpLX^v /.o Kal (n7rTveyKe If els TO OpoV TO eieya Oaftcp." (Origen, Comm. zn Johannem, tom. II; vol. iv. col. 132, Migne; cf. Homil. X V in Jerem.) Ibn al-Kanbar, whose opinions are here described for us by a hostile witness, anxious to detect as many errors as he can in the writings of a man condemned by the authorities of the Coptic community, perhaps knew a little Syriac, or even a little Hebrew, and so was aware that the word for 'spirit' in those languages, nln, }o+Q, is feminine in gender, and commented upon that fact, possibly to the same effect as Jerome. The Coptic metropolitan evidently presents us with a very crude statement of Ibn al-Kanbar's views. In Arabic C. may be masculine as well as feminine, and is used in the former

ACCOUNT OF MARK IBN AL-KANBAR. 41 all eternity from the Father and the Holy Spirit; and he explained that as the Father has no beginning, so the Holy Spirit proceeds eternally from himl, without beginning, and the Son also is begotten eternally from them both without beginning. He held that God never spoke to any of his creatures, but spoke to his Son and to his Holy Spirit; and he contradicted all the words of God that came to his people through the divine books, both old and new. He held that the patriarchs and the prophets were tormented in hell on account of their sins; and that they could not save their souls in spite of their piety towards God; but were punished in hell until the Lord Christ saved them, being himself without sin. He held that the patriarchs and prophets were without the gift of the Holy Spirit, and next that the Holy Spirit never spoke by their mouths; thus denying them the grace of the Holy Spirit. He said: "If the Holy Spirit had been in them, they would not have gone down into hell." Next he supported these false doctrines by the assertion that all the good actions done by the patriarchs and prophets were reckoned by God to Satan, which is as much as to say that Satan helped them to do good deeds without Fol. 16 b the Holy Spirit. This doctrine he supported by his belief that the good works done by the disciples and the rest of the people of Christ are reckoned to Christ, because they did these works by the Holy Spirit. gender when it denotes the Holy Spirit, J211,J\l or Lj)_ll. The ancient form was jAJl R, from the Syriac n?!qc! )[oi. 1 Here the metropolitan of Damietta attributes to Ibn al-Kanbar the common doctrine of the Melkites and Copts. Vansleb says of the latter: 'Ils croient que le Saint Esprit procede du Pere seulement, se fondant sur la parole de notre Seigneur, quand il dit dans son ivangile: Cum autem venerit Paraclitus, quem ego mittam vobis, a patre meo,' &c. (Hzst. de l'Eglise d'Alex. p. 122 f.) In the Catechism published in I885 by Filta'is, the hegumen of the patriarchal church of St. Mark at Cairo, it is said (p. v): Yj) Li 1 I\ L1 \ X2 \ C,) 1 j A.j \ l3 ^\ 'The third Person [of the Trinity] is distinguished by the appropriate character of procession, for He is the Holy Spirit who proceeds, that is to say, issues from the Father eternally.' Or Zl [II. 7.]

42 CHURCHES ANlD MONASTERIES OF EGYPT. He held also that none has died from the time of Adam onwards except for committing some sin for which he deserved death; and that the body of Christ alone did not commit any sin, for which it deserved death; and that when he died he received from his Father all that were imprisoned in hell, through the merit of his death; and in one place he says, "he received from Satan all that were imprisoned in hell." Thus Mark implies that the Lady died on account of sin alone, and so others beside her who are justified in the Gospel and the Old Testament. He held also that after the death of men and their assembling in paradise, there happens to those who have not been chastised in this life1 the same that happened to Adam; and he held that punishment and recompense in the next world belong to the 1 Vansleb says that although the Copts do not employ a term corresponding to the Latin 'purgatory,' yet 'il est bien vrai qu'ils croyent que les ames souffrent des peines & qu'elles reSoivent du soulagement par le Saint Sacrifice & par les ceuvres de piete qu'on fait pour elles, & il est vrai aussi qu'a cette fin ils font des obseques pour ces memes ames & qu'ils disent la Alesse le 3 & le 7 jour, a la fin du mois, au quarantizme jour, au sixieme mois & a la fin de l'annee de leur trdpas,' &c. (Hisz. de l'Eglzse d'Alex. p. I40). Perhaps the doctrine of Ibn al-Kanbar was more definite than that held by the majority of the Copts on a point on which, as Vansleb says, 'l':glise Copte ne s'est point encore expliquee.' The following is an extract from page OA of the Catechism of Filta'us, which has already been quoted: J-3\ Jxr Ub;)6 AU ^Jul 1 JJ Ja s J JY j Cl ^ p,\ JL1 ^o AxLI ^\\ L^{j^ ^\ bi ( J ir ir L. 2I J. 3;J ^, JU l-, L\ \;i.,\ ~ ' Question: Are the souls of the faithful profited by prayers and good works? 'Answer: Yes. The prayers of the church and the offering of the Holy Sacrifice and the performance of good works profit those souls which have died still tainted by some of the imperfections and weaknesses of human nature, but not those which are sunk in vice and are reprobate without hope of repentance or forgiveness. This truth has been taught by the universal Church of Christ from

CERTAIN IWONDERS OF EGYPT. 43 intelligent and reasonable soul apart from the body; but that chastisement in this world is for the body, in order that, to avoid the pains of penance, it may not again consent with the soul in the commission of sin; then it will be saved on the last day. 'All the expositions of his wicked doctrines are found in the books that he wrote, such as that called The Ten Chapters, and that entitled Fol. 17 a The Teacher and the Disciple, consisting of eight parts; and the work named The Collection of Fundamental Principles, and others.' Certain Wonders of Egypt. ~ Section in which the fishing-place' is described. In the neighbourhood of the Nile, there is a place at which on a particular day much fish collects; and the people of that place go out and fish with their hands, and none of the fish escape from them; so that the people of that place catch enough to be eaten or salted by all of them. But when the sun has set on that day not one of them catches a single fish more; nor during that year are fish found at that place, until that particular day comes round again. ~ Account of the City of Stone2. Everything in this city is of hard black stone. There is the image of a teacher, sitting with his boys, who stand before him in large numbers both small and great; and there are the likenesses of lions and wild beasts and other things. ~ Account of the moving pillar3 in the land of Egypt. This is the first ages, and the Church of Israel bears witness in the second Book of Maccabees that Judas Maccabaeus offered sacrifices for the departed warriors (2 Macc. xii. 43).' 1 This fishing-place is not mentioned by Al-Makrizi among the 'wonders of the Nile.' 2 Madfnat al-Hajar, or the City of Stone, is still existing in the south of the Fayyfm, close to the village of Al-Gharak. There is an ancient sculptured gateway and some columns and other remains of an ancient city. 8 Can this be a version of the story told of the minaret of Abwit near Al-Bahnasa, reckoned by As-Suyfti among the twenty wonders of Egypt, which constitute two-thirds of the wonders of the world? He says it is g2

44 CHURCHES,,AND MONASTERIES OF EGYPT. a marble pillar, rising to the height of about seventeen cubits above the ground, and its diameter is two cubits. It moves on one day of the year, making one motion. ~ Account of the tree1, which only bears fruit when a man runs towards it with an axe, as if he wishes to cut it down; and another man meets him and forbids him to cut it down, and guarantees to him on behalf of it that it will bear fruit. And in truth in the ensuing year it bears a quantity of fruit equal to that of two years. 'skilfully constructed, so that if a man pushes it it inclines to the right and to the left; but the movement is not visible externally except in the shadow of the minaret in the sunshine.' (.-lusn al-Muhddarah, i. p. t.) Cf. Ibn Dukmak, who says, in speaking of Abwit: 'In this town there is a wonder, namely, its minaret, which is ascended, and, if it is pushed, yields to the push, and leans to one side; and the cause of this is unknown.' (Op. cit., v. p. r.) Al-AMakrizi tells a similar tale of the minaret of Barzakh, a suburb of Damietta; see Khitat, i. p. rr. This is no more than a grossly exaggerated report of the well-known sensitive properties of the Mzinosa Nilotica, named k" in Arabic. Al-Makrizi gives the following account in his description of the wonders of Egypt: < Lj; li e A \ Al\2i L_ ^Aj by J~ Hxa> A) lJxA \ lI tH. M.) 3 A JJ)&1 _ )va A4\ u\, ' Ua W X:J ai J l 'Among the wonders of Egypt is this: that in Upper Egypt there is a hamlet called Dashni, in which there grows a mimosa-tree; and if this mimosa is threatened with being cut down it withers away and shrinks up and grows smaller; but when they say to it, "We have forgiven thee, we will spare thee," then the tree recovers. It is a well-known thing and true at the present day that there is a mimosa in Upper Egypt which withers away if the hand is laid upon it, and recovers when the hand is removed.' (Khi.tat, i. p. rr.) The fruit of the sant was used in medicine; see 'Abd al-Latif, Mikhkasar Akhbdr Misr, ed. White, pp. 48, 50.

B US ZR BA NAf.4 45 ~Account of the stones1I which are found at a place called Al- Fol. 17 b Barmak, between Khuraij and Yakhtak. It is on the side of a mountain, and when a caravan or a troop of soldiers passes by, they bind much wool on the hoofs of their horses, and so make the ascent; for if these stones struck against one another, a dark mist would rise at once and would prevent their progress, and an exceedingly heavy rain would descend. It is said that the wise men of this country fixed these stones in this district; and, when rain was slow in coming to them, they moved these stones by their arts, so that rain came to them whenever a rainfall was needed. This is related in the biography of Al-Mu'tasiM2; and certain of the chronicles contain the account of it, which is a true one. Clizerclzes of Blzisfr Band~ and other places. ~ The southern provinces of the land of Egypt. B u il r Wa n A" i s named after a sorcerer 4 who lived there and was named Bu'sir. The The stones which cause rain if they strike together are not described in the L~fe of Al-Mu'/asrni, published by Matthiessen, Leyden, 1849. 2 The eighth of the Abbaside caliphs; son of Ha~ruin ar-Rash'id, and brother and successor of Al-Ma'mfin. Reigned at Bagdad from A. H. 218 to 2,27 = A. D. 833-842; see Abui 'I-Fida^, Annales, ii. pp.. i 66-1 76. The following passage is repeated almost word for word below, fol. 68 b if. It is also quoted by Quatremere, Me'ni. Hist. el Ge'ogr. i. p. i z o if. Our author, followed by Quatrem~re, evidently confuses Bi'sir Wanag or Bana' with BOS~ir Kftr'dus, which lies to the south of Cairo, at the entrance to the Fayyfim. Bi'sir K-fr'dus is, however, spoken of by name on fol. 9,2 b. BU'sir Wana^ or Bana^ is situated in the district of Samannfid, in the province of Al-Gharbilyah, and is therefore wrongly placed, both here and on fol. 68 b, in Southern or Upper Egypt. The town has now 5,359 inhabitants. It is near the town of Banad or Wana^, here called (beginning of fol. ii8 a) Wana' BiMir. The Coptic form of Biirisfo-rcipi, and of Ban-a or Wan^ flj&g orBiirs aremetod by Yakfit: Bfusir Band, in the district of Samannfid; Buisir 1{firlidus; 136sir Dafadnft in the Fayyftm; and Bf'sir as-Sidr in the province of Al-Jilzah. See Y~a~kut, Geogr. JW&or. i. p. v'i.; Al-Idrisl (ed. Rome) [p. xI 7]; Amllineau, Ge'ogr. PP. 7-LI. On fol. 92 b, B1sir Ku{crildus is also said to be named after a sorcerer.

46 CHURCHES AND MiONASTERIES OF EGYPT. town contains a large church, very spacious, built of stone, and situated within the city, near the fortress. It was constructed in ancient times; and as time went by, and the kings required the stone of which it is constructed, much of this material was taken away from it. The church is now a ruin, but its remains are still conspicuous; they stand near the prison' of Joseph the Truthful, that is to say the son of Jacob, the son of Isaac, the son of Abraham, the Friend of God, upon whom be peace. ~ The city of Wana2 contains the church of George3. Here our author is making a fresh mistake. The 'prison of Joseph' was neither at Buskr Bana nor at Bsir Kurldus, but at Busir as-Sidr in the province of Al-Jizah. Al-MakrizT says: J2l oA iiUl Jzl C^ X l J;C hi j>. JlYl\;1; e sr it <iiJ JU LX1 -aJs a5= ja,a 'Al-Kuda'i says: The prison of Joseph, upon whom be peace! is at Bsir in the province of Al-Jizah; all the learned men of Egypt are agreed upon the authenticity of this spot.' (Khztat, i. p. r.v.) This passage of Al-Kuda'i is also quoted by Yakit, Geogr. Wort. iii. p. tv. Al-Makrnizi goes on to state that the flat roof of the 'prison' was called Ijdbal ad-Du'd,-the 'answer to prayer,'-and that it was much visited at particular times by those who had special petitions to make: notably by Kaffir al-IkhshdiT. As-Suyfit speaks of the prison as standing to the north of the pyramids, which are still known as the Pyramids of AbisTr, and are a little to the north of Sakkarah, and about six miles to the south of Al-Jizah. Bfsir or Abfisr as-Sidr is now in the district of Badrashain, and had in 1885 a population of 1,848. In the fourteenth century, as it appears from the revenue-lists, the place was of great importance. Amelineau, Geogr. p. Io. The pyramids of Bfusr and the mummies found there are described by 'Abd al-Latif, Mukhfasar Akhbdr Mzsr, ed. White, pp. 156, 158. 2 Wana or Bana is near BusTr Wana, as it has already been remarked. It was the seat of a Coptic bishopric. It is also called, as it may be seen a few lines lower down, Wana or Bana Bfisr. It was named in Greek KvvOroXts, and in Coptic h.n&.t; it is now included in the district of Samannid in the province of Al-Gharbiyah; and it had in 1885 a population of 3,021. See Al-Idrisi (ed. Rome) [p. I 7]; Amelineau, Geogr. p. 84 f.; RecensemenI de l'Fgypte, ii. p. 69. 8 This church is mentioned by Al-Makrizi, see Appendix. We shall find, as

MUNYAT AL-KKA'ID. 47 ~ At Munyat al-Ka'id' there is a church. It was restored by Fadl ibn Salih, who had been a page to the vizier Abu 'l-Faraj ibn Killis2, in the caliphate of Al-Hakim3; it is named after Our Lady the Virgin4, Fol. 18 a and stands near the river. we proceed, that this was one of the most frequent dedications in Egypt. Our author mentions forty-two churches or monasteries named after St. George. He is, as it is well known, the famous Cappadocian martyr, probably the first who suffered under Diocletian, and with whose name the legend of the dragon is connected. At the time of the Crusades, St. George was proclaimed champion of Christendom, and in the reign of Edward III he was formally adopted by our countrymen as their patron saint, in addition to the former patrons of England, Our Lady and St. Peter. The martyrdom of St. George is commemorated by the Copts on Barmfidah 23 = April I8; whereas the western calendar gives his name to April 23. His Acts exist in Coptic and Ethiopic. See Zoega, Cat. Codd. Copt. cod. cliii; Budge, Martyrdom and Miracles of St. George, with Coptic text and translation. The extreme limit of scepticism with regard to this saint is reached by M. Amelineau, who regards his Acts, in all their versions, as pure romance (Contes et romans de l'Egypte chre'ienne, ii. p. 167 ff.) 1 Two days' journey to the south of Fustat (Old Cairo), according to Yaklfit, in the most northern part of Upper Egypt. The Ka'id from whom it received its name was this very Fadl who restored the church. See Ya'kuft, Geogr. Worl. iv. p. 'vo. There were thirty-nine Mllunyahs in Egypt at this period; see Yakut, Mlushlarik, p.. v. The word Munyah, now popularly pronounced Miayah, or shortened into Mil, is an Arabicised form of the Coptic JU.wIuH, which signifies 'port,' and is not derived from the Greek tuovr7, 'mansion,' as it was formerly suggested. Ali al-Kd'id is now included within the district of Biba in the province of Bani Suwaif, and in 1885 had a population of 455. See Rec. de l'kgypte, ii. p. 222. 2 dis written by a clerical error here and on fol. 69 a as -. Abfa 'l-Faraj ibn Killis was vizier to Al-'Aziz from A.D. 979 to A. D. 990, see Ibn Khallikan, iv. p. 359 ff.; As-Suyiut,.Husn al-Muhddarah, ii. p. or. 3 The sixth of the Fatimide caliphs; reigned from A.H. 386 to 411 = A.D. 996-1020. He was a persecutor of the Christians, and was the founder of the religion of the Druses. See Introduction. 4 The dedication of churches to the Virgin was more frequent in Egypt,

48 CHURCHES AND MONASTERIES OF EGYPT. ~ Wana Busirl contains a church named after the great and valiant martyr Mercurius2, and two other churches-one dedicated to Our Lady the Pure Virgin, and the second to the holy martyr Saint George3, besides a church to the martyr John4, who is also named as might be expected, than any other dedication. More than fifty-five churches of the Virgin are mentioned by our author as existing in Egypt in his time. Our author here returns to Wana or Bana, which he had left a few lines above. 2 After Our Lady and St. George this is one of the most popular dedications in Egypt. Our author mentions about thirty churches of St. Mercurius. This saint is one of the very few commemorated in the Coptic Synaxarium or Calendar among those who suffered in the time of Decius. According to the Coptic authorities, Mercurius was born at Rome, and was originally called Philopator. He was a great 'hunter of wild beasts,' but eventually became a soldier, and an angel gave him a two-edged sword with which he slew his enemies. It is this two-edged sword which has become two swords in the popular legend, and has earned for the saint the Arabic cognomen of Abu 's-Sazfazi, 'father' or 'owner of the two swords;' and the Coptic artists accordingly represent him brandishing a sword in each hand. Mercurius was beheaded at Caesarea in Cappadocia during the persecution of Decius; and his martyrdom is commemorated by the Copts on Hatur 25 = Nov. 21. There was also a bishop Mercurius, who was present at the Council of Nicaea, and whose festival is kept on Barmahat I = Feb. 25; and another Mercurius whose day is Babah 28 = Oct. 25. It is curious that the Dzctzonary of Christian Bzography does not mention the name Mercurius. St. Mercurius the martyr of Caesarea is commemorated by the Greek church also, but on Nov. 25 instead of Nov. 21. See Butler, Copfic Churches, i. p. 76, and ii. pp. 357-9; Malan, Calendar of Coptic Church, p. 12 and p. 59, note 34; Wtistenfeld, Synaxarzum, p. 135 f.; Amdlineau, Actes des Martyrs de l'glise Cople, p. i6 ff.; Mlenologium Graecorum in Op. et Stud. Hannibalis Clementis, tom. i. p. 212. (A. J. B.) 3 The prefix L)U, M'ari, so often used by the Copts in speaking of the saints, is, as it is well known, derived from the Syriac 'm-, 'my Lord.' Many of the Christian theological and ecclesiastical terms used in Arabic are Syriac in origin. 4 There are more martyrs than one of this name in the Coptic calendar. See below, fol. 56.

THE FA YYcZM. 4 49 Abu' Yuhannluls, and whose pure body i's preserved in this church. There is also a church to the glorious angel, Michael the Archangel. At Ldrijah', one of the villages of Bu'sh, there is a church to the great martyr Saint George. ~ Tansa 3 contains a church, named after Naha~dah 4, and churches named after the valiant5 martyr Mercurius, the glorious angel Gabriel, and Our Lady the Pure Virgin. The Fayyz~m. ~ Madinat al-Fayyu'm6 and its province. Al-Fayycim was the name of one of the sons of IKift, the son of Mizraim, who built it for one 1Cf. below, fol. 69 b. Ya'kfit speaks of Idrijah as a village of Upper Egypt in the province of Al-Bahnasa^; see his Geogr. Wor/. i. p. I A. Cf. Ibn DulkMak, op. CZ;?. V. P. r. 2Bfish or Buish K~ura was the Coptic iano ~irt, and still exists a little to the north of Banil Suwaif, with a population in 1885 Of 7,091 inhabitants. The district is still a Christian centre, and contains the second monastery, in point of size and wealth, in Egypt. SeeYkuft, Geogr. Wor/. i. p. VOA; Am6lineau, Ge'ogr. P. 366 if. (A. J. B.) Now in the district of Biba, in the province of Banil Suwaif; and in i885 had a population of 1,465. See Jbn Duk~Mak, v. p. i; Rec. de l'I~gyp/e, ii. P. 303. 4 These churches at Tansa are mentioned again fol. 69 b. The name of Naha~dah occurs in the case of this one church only, among the Egyptian churches. 5 'the valiant,' is an epithet especially applied to St. Mercurius and St. Theodore. 6 'The capital of the Fayycim,' still existing, and having in i885 a population Of 25,799. It was the Greek Arsinoe or Crocodilopolis. The name Fayyfim is, as it is well known, the Coptic 4ijoii = ' the sea' or 'lake':' a name given on account of Lake Moeris, identified by some with the modern Bi~rkal al-Jfurzdn, but by Mr. Cope Whitehouse with the low ground, now dry land, in the W~d'i Rayaln, to the south of the Fayyfim. See Al-Malkrizi, Khz'tat, i. p. r' I; Am~lineau, Ge'ogr. P. 339 if. The following passage on the Fayycim is repeated on fol. 70 f. 7As we shall see in several cases below, our author follows other Arab writers in deriving the names of places in Egypt from the names of real or h [1L.7.]

50 CHURCHES AND M)ONASTERIES OF EGYPT. of his daughters who had brought dishonour upon herself, so that he banished her thither. The city existed before the time of Joseph1, the son of Jacob, the son of Abraham the Friend of God, upon whom be peace! and Joseph rebuilt it. He also made the Nilometer2. And he built [Madinat] al-Fayyum and Hajar al-Lahuin3, which was built with wisdom, founded with divine assistance, and constructed by the inspiration of God. Joseph also dug the canal of Al-Manhi4. He supposed personages in remote antiquity. Many towns were supposed to be named after sons of Kift, who was said to have divided the land of Egypt among them. Most of these legends or traditions may be traced to the Arabic historian Ibn 'Abd al-Hakam, who died in A. H. 257 (?), and from whom Al-Kindl, Al-Kud"'i, Al-Maakrizl, and As-Suyuti borrowed so much of their work. See As-Suyutt, IHusn al-JIua.ddarah, i. p. r.. The name Kift was in reality borrowed from the town of Kift or Coptos, and from its resemblance to the Arabic term denoting the Egyptians, namely Ki'bt (L-., an apocopated form of Alyvnrtos, turned by us into 'Copt'), gave rise to the legend of an ancestor of the whole nation, of that name, the founder of that city. All the Mahometan historians of Egypt, following Ibn 'Abd al-Hakam and Ibn Ishak, state that Joseph superintended the digging of the canals of the Fayyumr and the building of its towns. See below, fol. 69 b f. 2 Al-Makrizi quotes Ibn 'Abd al-Hakam's own words, to which without doubt our author is referring: Li..6: LIaQo (i;d CYST &J1; of r A. Jrlj1,*1^; JD1 +2 As cas\ Jib 'Ibn 'Abd al-Hakam says: The first who measured the rise of the Nile in Egypt was Joseph, upon whom be peace! who set up a Nilometer at Memphis.' Cf. below, fol. 68 a, 69 b, 70 b; cf. also Diodorus, Bzbl. Hist. i. cap. 36, who speaks of the earliest Nilometer as being at Memphis; and Herodotus, ii. cap. 13, who implies the existence of a Nilometer at Memphis under king Moeris. 3 I.e. the great dykes and sluices of brick and stone near the village of Al-Lalfn, which regulated the supply of water into the Fayyfim. This ancient structure, attributed by the Mahometan historians to Joseph (Al-Makrizi, Khztat, i. p. rtv f.; Yakft, Geogr. W'or. iv. p. ra; As-Suyuti, Husn al-Muluhaldarah, i. p. rr), was destroyed by French engineers early in this century, and a new lock erected. (A. J. B.) 4 Also called from its reputed author Bab-r Itusuf or 'Joseph's River.' It is

THE FA YYtjM. 51 cultivated the land of Egypt. The Fayyfim contained three hundred and sixty-six districts, according to the number of days in the yearl, each district corresponding to a day; and the yearly revenue from each canton was a thousand dinars. The lands of this district are laid under Fol. 18 b water when the river rises twelve cubits; but are not entirely submerged with eighteen cubits. There are here tracts of common land2, in which no one has the right of property; for men are allowed to make use of still in working order, and flows from a spot named Ras al-lianht or 'Head of Al-Manhi,' near Darwah Sarabam (fol. 77 b), to Hajar al-Llahn, where it branches out into the many canals which irrigate the Fayyim. See Yakfit, Geogr. Wort. iii. p. err; Alardsid al-Ittild' ad voc.; Al-Makrizi, Khitat, i. p. v I. That is of the Coptic, not of the Mahometan year, which consists of 354 or, in the intercalated years, of 355 days. The Coptic year consists of twelve months of thirty days each, with five or six additional days called Nissz. 2 Here our author quotes Al-Kindi's Fadd'zl Misr. Al-Makrizi says, quoting by name from the same book: c~j11 XLSvgiil w b^x^Jl (j-^9l ts,\,a 'In the Fayyum there is common land in which none has the right of property whether Muslim or of the allied peoples; and all, both rich and poor, may demand a share of it; and it consists of more than seventy sorts of land.' Al-Kindi, followed by our author, is speaking of the different sorts of crops grown on the land. Seventy different crops seems a high number, unless every variety is to be separately enumerated. Al-Makrizi gives a list of the principal crops of Egypt, and names thirty-nine of them, without reckoning all the kinds of fruit-trees, and without counting all the different species and varieties of each genus. He names wheat, barley, beans, lentils, chick-peas, flat peas, flax, leeks, onions, garlic, lupins, water-melons, haricots, sesame, cotton, sugar-cane, colocasia, egg-plant, indigo, radish, turnip, lettuce, cabbage, vine, fig, apple, mulberry, almond, peach, apricot, date-palm, narcissus, jasmine, myrtle, beetroot, gillyflower, banana, cassia, lotus-tree. See the section entitled: 'Account of the different kinds of land in Egypt and of the various crops grown there,' in Khitat, ii. p. i.. f. h2

52 CHURCHES AND MONASTERIES OF EGYPT. it as they please, and to demand a share of it according to their circumstances, and the land is of seventy kinds. The revenue of the Fayy'm was estimated by Ibn Tarkha'n in the time of KA'Rir al-Ustadhl, Emir of Egypt, generally known by the appellation of Al-Ikhshidif, under the Abbaside dynasty 2, in the year of the Arabs 355, when the revenue amounted to 620,000 dinars3; and this equals the amount calculated to come from Ar-Ramlah 4 and Tiberias and Damascus. 1Abfi '-l-Iisk Kaf1r al-Usta~dh, or the eunuch, was the son of 'Abd A~llah. He was a negro slave, sold, it is said for eighteen dinars, in A. H. 312 = A.D. 924 to Abft Bakr Mlu1bammad ibn Tughj al-Ikhsh'id, governor of Egypt, who subsequently emancipated him. and appointed him guardian over his two sons. When Al-Ihshd ded n A H.334 = A. D. 946, his eldest son Abft 'Il-Msimn An`ji became ruler of Egypt, hut the state was actually administered by Ka'flr, who is known as Al-Ikhsh'id'i on account of his having, belonged to Al-Ikhsh'id. When Anfiji'r died in A. H. 349 = A. D. 960, his brother Ab6' 'l-~asan 'Al'i succeeded to the government of Egypt, and Kaiffr acted as his lieutenant, as he had acted for his brother. 'All' died in A.H. 355 =A.D. 966, and then Kaf~r became uncontrolled ruler of Egypt, as the son of 'All' was too young to reign; and this state of affairs continued until the death of the negro in A. H. 357 = A. D. 968. Ka~ffr is celebrated as the most successful and powerful of all the black eunuchs who rose to eminence under Mahometan rule. The poet AI-Mutanabbil wrote in his praise. See Abfi '-Mah~sin, ed. Juynboll and Matthes, ii. pp. r-vr-r-riI; Ibn all-Ath'ir, viii. pp. teri-ter'i Al-Makrizil, Khz'tat, i. p. rri; Ibn Khallilmin, trans. De Slane, ii. P. 524; As-Suyfitli, Ijusn al-Mu,~dd1arah, ii. p. its. (A. J. B.) 2 The Abbaside caliph reigning at Bagdad in A. H. 355 = A. D. 966 was Al-Mut~i', who was proclaimed in A. H. 334 =A. D. 946, and abdicated in A. H. 363= A.D. 974. 3 This statement seems to be borrowed from Ibn Zuila'k: 'Ibn Zu~lalk says in Al-Kindi's book of information on the emirs of Egypt, that the Fayy1rm was reckoned for Kafffir al-Ikhsh'idil in this year, nainely the year 356, as yielding a revenue of more than 620,000 dinars.' (Al-Ma1krizil,.Khltat, i. p. rlC9.) 4 ILe. Ar-Rarnlah. on the coast of Syria, a little to the south of YAfM or Joppa.

THE FAYYTM. 53 There were in this province thirty-three monasteries within its borders. In the patriarchate of Theodore1, the forty-fifth in the order of succession, the name of the bishop of the Fayyum was Anba Abraham2, and the revenue received into the treasury of the governOccupied the see from A.D. 727 to 737, Renaudot, Hist. Patr. p. 20I f. 2 The form,AI\\, Afraham, is intended to reproduce the Coptic pronunciation of L p&&.ft., the & being pronounced as v by the Copts. Our author is here referring to an incident which occurred in the life of Theodore but is recorded at the beginning of the biography of Michael his successor, by John the Deacon, which is to be found in the history of the Coptic patriarchs compiled by Severus, bishop of Ushmunain, in the ninth century of our era. The following is the passage which our author must have had in his mind; the writer is describing, as an eyewitness, an interview between the patriarch Theodore, who was accompanied by certain bishops, and Al-Kasim the wall of Egypt: time, jhe cale d one of his odal J isques wo was f rl Wstern Afric, and e sid to Anba I JAbraham "This is thy daughter;" and he Laid Jthe bishop's hand upon her hand, for his heart was ase heart of children. l And Jlhe Jsaid to the bishop E1 1 s3l\ &I y!S~ 9 tJo ub 5 1 JM Lb r56 rk U ^0 S J Jo aal "Thou knowest that I have loved thee deeply since my father's time, andj all that we cfWY JJ lJ U tJ ai r J JL j) UUl. z ->oll B J JUi thou didst ask of my father I will do for thee." And the Jholy Abraham said to R 1.>;u)U. lj i 1; >N 1 5 JL,: js~l And the bishop Anba Abraham, bishop of the Fayyfm, was present on matters of their business. And when we entered the presence of Al-Kasim the next time, he called one of his odalisques who was from Western Africa, and he said to Anba Abraham: "This is thy daughter;" and he laid the bishop's hand upon her hand, for his heart was as the heart of children. And he said to the bishop: " Thou knowest that I have loved thee deeply since my father's time, and all that thou didst ask of my father I will do for thee." And the holy Abraham said to him: "It is good." So Al-Kasim continued: "I desire of thee 300 dinars." Then the archdeacon who accompanied the bishop, and whose name was Simeon, and who was afterwards found worthy to succeed him as bishop, came to him and

54 CHURCHES AND MONASTERIES OF EGYPT. ment, from the crops grown on the lands of these monasteries, amounted to five hundred dinars yearly. It is said in the Book' of the Con quest of Egy~pt by lie MZ~uslims he said to him: "1Bring the 300 dinars." So he brought them and gave them to Al-Ka'sim. Now Anba Abraham had much money derived from church property; for he had in his diocese thirty-five monasteries, in the Fayyf~m; and he was the administrator of their goods; and he was bound to pay a land-tax Of 500 dinars into the public treasury of the government on their account. He was the head of all of them, and the merchants of Egypt sold to him and bought from himn.' 1\IS. in Bib. Nat. Paris, numbered Anc. Fonds Arabe I39, P. 142, lines 5-13. By Ibn'Abd al-H~akamn,who probably wrote at the beginning of the third century of the Hegira, and who is the source from which subsequent historians drew. It is unfortunate that this work, which is still extant, has not been published. See article in Zeztlschr.fiir die Kunde des Ziorgenlandes, vol. iii. p. 329 if., i840, On, Gesc/'c/hte der rnuhamnrnedanz'rchen E roberung A egyptens. Yal.Uft quotes the passage of Jbn 'Abd al-Hakam as follows: I s J~ WYcY cY&) ~ 4 1 l ~ ~ ~~ l a.2 C4 1 M I Li~ ~40l,i. jS9 Q:)J"31 & ii' "I- &-Y 2 I JI~ j 1,r "Abdar-aii~n in 'bd Uri ib Ada-0aa as:Ilan rmHs~

THE FAYYZM. that the Fayyfim was known as the Waste Ground; it was an outlet for the waters of Upper Egypt. Joseph the Truthful dug the canal here, and brought the water through it, and the Nile began to flow into it. Joseph was of the age of thirty years, in the reign of Ar-Rayyan, the ibn Ishak that when Joseph governed Egypt his dignity was increased by Pharaoh. And, when Joseph's age had passed a hundred years, the viziers of the kingdom said, "Joseph's understanding has decayed, and his reason is disturbed, and his wisdom is departed." But Pharaoh reprimanded them and denied their statements and softened down their words, and they refrained from repeating them. Then after some years they repeated their charge, so Pharaoh said to them, " Come, suggest something by which we may try him 1" Now in those days the Fayyim was called the Waste Land, and moreover it was an outlet for the superfluous waters of Upper Egypt; so they all agreed that this should be the test by which to try Joseph. So they said to Pharaoh, "Desire Joseph to spread abroad the waters of the Waste Land, so that fresh territory may be added to your dominions and fresh revenues to your revenues." So he called Joseph, and said, "Thou knowest the place of my daughter such an one; I have determined when she grows up to seek for her a city, and I have not found any for her except the Waste Land, which is a small town, near to us, but which cannot be reached from any part of Egypt except by passing through deserts and wildernesses up to this time. For the Fayyum is in the midst of Egypt as Egypt is in the midst of the countries, for Egypt cannot be reached from any part except by passing through deserts. I have settled this district upon my daughter. Do not therefore leave any means untried by which thou mayest gain thy object." So Joseph answered, "Yea, O king, if this be thy desire Iwill perform it." Pharaoh said, "The sooner it is done the better it will please me." Then an inspiration from God came to Joseph that he should dig three canals; one from the further part of Upper Egypt, from such a place to such a place, and one in the east from such a place to such a place, and one in the west from such a place to such a place. And Joseph disposed the workmen and dug the canal of Al-Manhi, from a point above Ushmfinain to Al-LahQfn.' Yakut, Geogr. Wort. iv. p. irr f. Cf. Al-Makrizi, Khztdt, i. p. rio, where the same passage is quoted; As-Suyuti, tfusn al-AMula — darah, i. p. r. leAr-Rayyan ibn Walid ibn Dauma' is the name given by most of the Arabian historians to the Pharaoh of Joseph; although Al-Maakrizi says that the Copts

56 CHURCHES AND MONASTERIES OF EGYPT. son of Dauma', surnamed Pharaoh, after the interpretation of the dream and the explanation of it. Pharaoh clothed Joseph with a robe of honour, and entrusted him with his signet-ring and with the administration of his kingdom. Certain matters concerning Egypt. Fol. 19 a ~ The seventeenth section1 of the history of the church, and the biography of Anba Kha'il2, the forty-sixth patriarch, contains an estimate of the yearly revenues of Egypt, at the end of the caliphate of Marwan3, the 'Ass of War,' the last caliph of the dynasty of the Omeyyads, and at the beginning of the caliphate of As-Saffah4 'Abd Allah, the Abbaside, which sets the amount carried into the public treasury at 200,000 dinars, apart from the expenses5. called him Nahra'fish. It is impossible at the present day to say whence the names of the ancient Pharaohs found in Arab writers were derived; none of them seems to be known to Muhammad in the Koran. The names seem to have been borrowed by later writers from Ibn 'Abd al-Hakam, who was himself indebted to Ibn Ishak. 1 The seventeenth section of the patriarchal biographies compiled by Severus of Ushmunain begins with the life of Kha'il, the forty-sixth patriarch. Anc. Fonds Arabe 139, pp. 140 and 141, line I7. 2 Occupied the see from A. D. 743 to 766 according to Renaudot, Hzst. Pair. pp. 203-236. The name J...S, Kha'il, is an abbreviated form of J..5, Mikha'il or Michael. Another form of the name is JhL., Khayal. The biography of Michael, included in the history of the patriarchs compiled by Severus of Ushmtnain, is one of the most important parts of that work, and is the contemporary composition of John the Deacon, who was an eyewitness of many of the events which he relates. See MS. Anc. Fonds Arabe I39, pp. I40-19I. 8 This caliph, the second of his name, is referred to several times in the present work. He reigned from A.H. I26-133=A. D. 744-75I. See Introduction. The first of the Abbaside caliphs, who overthrew the Omeyyad dynasty. Reigned A. H. 33-I37 = A. D. 75I-755. 6 Our author is referring to the following passage in the biography of Michael, which narrates events that occurred shortly after the death of Marwan: * z^\ ^d.J1 J A t 4 WL;^~ \ -t 5 Ulf) J1a.N iua^, J )va o cl Go

CERTAIN MATTERS CONCERNING EGYPT. 57 ~ The first worshippers of idols were the people of Egypt and Babylon, and the Franks and the people of the sea-coast. In the days of Kuhtan, the son of Falik, the father of the Arabs, men made likenesses of all that were renowned for virtue, and of good repute, and famous for valour and beauty of form, and worshipped their images. ~ Abu Naiturl, the fourth son of Noah, learnt, through the inspiration of God, the science of the sphere2, and -the art of reckoning it by years, months, days, and hours, and the like. Afterwards Nimrod3 the giant learnt from him, and composed books on the science of the sphere, and on reckoning it; and men wondered at the wisdom which he showed in his books, and copied them after him, so that Ardashir envied him; and Nimrod also served Satan, and fasted for him, and offered sacrifice to him, and burnt incense to him, and humbled himself before him. Therefore Satan appeared to him, and taught him magic4, and how to raise false phantoms; and u."di E \.\1 LJL 1. J ul i JU c;.) Le J-Z. j L. 'The revenues of Egypt, after deducting the pay of the troops and the expenses of the governor's house and what was needed for the administration of the country, amounted to 200,000,000 dinars carried yearly to the public treasury.' MS. Anc. FondsArabe 139,. I80, line 25, p. I8I, lines I, 2. The figures have been altered. 1Abf Naitur is not elsewhere mentioned. 2 I.e. astronomy. As it is well known, the Arabs derived their first knowledge of astronomy from the Arabic translation, made by order of the caliph Ma'mfn, of the Almagest of Ptolemy, and it is from that work that the term eJL = opaaipa is borrowed. ' The attribution of a knowledge of astronomy to Nimrod is based on a genuine tradition of the devotion of the ancient Babylonians to that science. IHaji Khalfah remarks upon the use made by Ptolemy in the Almagest of the work of Chaldaean astronomers; Lex. bzbliogr. (ed. Fluegel) i. p. 7. Many legends are related of Nimrod, the 'Enemy of God,' by the Arab historians, and he is alluded to in the Koran, following Jewish tradition, as the persecutor of Abraham. See Ibn al-Athir, Al-Kdmzl, i. p. A i ff. 4 The Mahometans consider Babylon to have been the original home of i [II. 7.]

58 CHURCHES AND MONASTERIES OF EGYPT. revealed to him the worship of the stars; and Nimrod the giant learnt from Satan the doctrine of Taghutl. Nimrod was the first who wore Fol. 19 b a crown2 of gold, set with jewels, and put on purple robes, and showed himself in such guise. Section referring to the distinguished men of Egypt, and to the wonders which are to be found there. Among the former were Moses and Aaron his brother, and Miriam their sister, who were born at Askar3, in the region of Egypt. On Mount Sinai God spoke with Moses; and Moses struck with his rod. magic, which was taught to men there by the two evil angels Hartt and Marfit (see Surat al-Bakarah, 96), who still hang head downwards among the ruins of the great city. An idol of the ancient Arabs of Mecca; see Koran, Szral al-Bakarah, 257, 259, where the religion of Taghit is placed in antithesis to the true religion of Islam. Cf. Szrat al-.lad'idah, 65. 2 Eutychius reports this legend, in speaking of the time of Abraham: J-l"Jl WI ->aJ) L A.-(- Jj i JW.. JAU) d&eL II; (\y J LL J ^ J J l J Ia, r v J LS. ^..J9 'In his time lived Nimrod the giant, king of Babylon. It is said that he was the first king who reigned in Babylon; and he saw in the sky the likeness of a crown formed of clouds; so he called a goldsmith, who fashioned a crown for him, and he put it upon his head. For this reason men said that a diadem descended upon him from heaven.' Eutychius, Annales (ed. Pococke), i. p. 62. Cf. MS. Bodl. Or. 294, p. 60. The epithet)., 'giant,' corresponds to ni.. in Genesis x. 8, 9. Some of these legends of Nimrod may be looked upon as genuine traditions of the ancient culture of Babylonia. 3 This was a well-known town, two days to the south of Al-Fustat, in the province of Al-Itfibhyah. Many of the Muslims, as well as the Christians, accepted the tradition that Moses was born there; see Yakit, Geogr. Wort. i. p. ror; Al-Makrtzl, Khitat, ii. p. o lv; Ibn Dukmak, iv. p. rr. The MSS. of Al-Makrizi write the name as,\. Askar still exists in the district of Itfih in the province of Al-Jizah; see Rec. de I'Egyp/e, ii. p. 51.

CERTAIN MATTERS CONCERNING EGYPT. 59 In Egypt Moses divided the sea, and performed the ten miracles. Joseph the Truthful ruled over Egypt. In Egypt also is the palm-tree. Here is the Holy Valley2, and the fissure of the Abzl KzIr a, to which the birds of that species go on pilgrimage every year. One bird is caught in this fissure, and remains hanging there until the winds blow it to pieces. In this country also is the Hi'it al-'Ajz 4, from Al-'Arish to Aswan; which is sometimes called Hd it al-Hz'jzlz. 1This is a constant epithet of Joseph among the Mahometans, and originated in the Koran, Sarah Ydsuf, ver. 51: _ 0 - -9 o 9 - -- 0 _ o- -\ O. 9* - - 'The wife of Al-'Aziz said: Now the truth is made manifest. It was I who tempted him to sin. Surely he is one of the truthful.' Compare ver. 46: 'O Joseph the Truthful I teach us with regard to the seven fat kine,' &c. 2 I can only conjecture that this may mean the Wadl Natrfn or xVWdi Habib, the ancient Nitrian valley, so famous in the annals of monasticism. 3 This legend of the Abakir birds is found in most of the Arab historians who have written on Egypt; see Quatremere, Mleir. Hist. et Geogr. i. p. 32, where our author is quoted among others. The fissure is said by our author (fol. 86 b) to be on the Jabal al-Kahf. Other writers say the Jabal at-Tair, the well-known hill which still bears the name, on the Nile, opposite Samallft and Taha. As-Suyuti, who reckons the Jabal at-Tair as one of the twenty wonders of Egypt, on account of these birds, describes them thus: 'They are piebald, with black necks, striped on the breast, with black tips to their wings.' Husn al-Muhddarah, i. p. ri. Al-Makrizi says that the prodigy had ceased in his time. Khztat, ii. p. o.r f.; cf. i. p. r. 4 'Wall of the old woman,' also called Jzsr al-'Ajuz, 'dyke of the old woman.' It still exists in portions near Jabal at-Tair, near KusTyah, and at other places. The 'old woman' is said by some writers to be Dalukah (see fol. 70 b), who i

60 CHURCHES AND MIONASTERIES OF EGYPT. In the river Nile there is a fish, which is called the 'thunder-fish 1.' Even if a strong man places his hand upon it, his strength will not prevent him from receiving a shock through his body, and his arm will remain thunderstruck and will be paralysed during the space of an hour. In this country is the meeting-place of the two seas, which is called the Isthmus2; here the two seas approach one another. Between them are two dykes3. The two seas are the sea of the Romans and the sea of the Chinese4; and the dyke is a journey of one night5 from both of reigned over Egypt in remote antiquity. The purpose of the wall is said to have been to defend Egypt from her enemies. Another story makes the old woman build the wall to prevent the lions from coming down to the Nile to drink, in revenge for the death of her son, who had been devoured by a lion. See Yalkuit, Geogr. Wort. ii. p. Ii.; Al-Makrizi, Kh.tdt, i. p. rl; As-Suytfi,.Husn al-Muha.darah, i. p. ri. Our author, on fol. 57 b, makes Cleopatra the builder of the H.td'it al-'Ajuz, which extended not only from Al-'Arish or Al-Farama to Aswan on the eastern bank of the Nile, but also from Nubia to Alexandria on the western bank. In these statements he follows Eutychius, Annales (ed. Pococke), i. p. 301. The statement of Diodorus that Sesostris built a wall 1,500 stades in length, to protect Egypt on the east from the Syrians and the Arabs, is well known; see Diod. Sic., Bibl. Hzist. bk. i. cap. 57. I.e. the electric eel, gymnotus electricus, the properties of which are well known. They were much celebrated by Arabic writers on Egypt. See Yakfit, Geogr. Wior. iv. p. ^A8; Abu 'l-Mahasin, op. cit. i. p. ri; Al-Makrizi, Khatat, i. p. n; Al-Mas'adi, Murij adh-Dhahab, ii. pp. 392-3; 'Abd al-Latlf, Mukhtasar (ed. White), p. 82. 2 I.e. Isthmus of Suez. This passage is partly repeated on fol. 58 a. 3 The high ground to the north of Lake Timsah is still called Al-Jisr, 'the dyke.' 4 Our author here treats the Red Sea as part of the Indian Ocean, and the latter as part of the China Sea. 5 On fol. 58 a the distance between the two seas, which is about eighty miles, is given as a day and a night's journey, and Al-Makrizi makes it the same. Yal^it and the Iar-dsid al-Ittild' make it four days.

CERTAIN MA TT1ERS CONCERNING EGYPT. them, between Al-IKulzum'I and Al-Faram~a In no other country do the seas approach nearer to one another than at this place; for in the east there is a journey of several months between them. There is no country in the world in which the people eat fresh fish from both seas, except Egypt. 1The Greek and Coptic KXV'o}pa, YXc~L formerly situated a short distance to the north of Suez, which must be regarded as its successor; see Ame'1ineau, Ge'ogr. pp. 227-9. Al-Mukaddasi, who wrote in A. H. 375= =A. D. 986, says, speaking of the inhabitants of Al-IKulzum.: 'Water is conveyed to them in boats; and from a place called Suwais (Suez), at a distance of one post, had, discoloured water is carried to them upon camels; so that one of their proverbs says: The people of Al-1(ulzum. receive their provisions from Bilbais, and their drink from Suwais, and they eat the flesh of the Tat's (wvild goat)' (ed. De Goeje), p. 1i96. This passage was not made use of by Quatremere in his discussion of the position of AL-K ulzum, Af'nz. Hisi el Ge'ogr. i. PP. I51-i89. The distance of one post or about twelve miles is too great, as the ruins of Al-IK~ulzum. are placed by Niebubr about one mile to the north of Suez. See also Yakit, Geogr. Wd;r/. iv. p. I OA; Marasi'd al-Ltt lid' (ed. Juynboll), ad voc.; Al-Idrisi (ed. Rome) [P. 491; Al-Makrlizii, K/n'tat, p. r i r'. The last of these writers says that in his day Al-IK~ulzum. was ruined and its site was known as Suez. This is inaccurate, as it has just been shown. 2The classical Pelusium, and the Coptic nlepeim.onal, near the north-eastern frontier of Egypt; cf. fol. 56 b. It has now disappeared, with the exception of some mounds and broken columns. See Yalkuit, Geogr. Wdr/. iii. P. AAr~; Al1\'uk addasi (ed. De Goeje), p. iia~; Al-MakriZI, Khi'tat, i. p. r i i; Am~lineau, Gceogr. P. 31I7 f Al-Makrizi reckons the ancient remains at Al-Farama among the wonders of Egypt; see Khz'at, i. p. ri. It was at Al-FaraMa that the first engagement took place between the Arabs and Egyptians when 'Amr invaded Egypt in A. H. i 8; see As-Suyftti, H~usn al-Afuhddarah, i. p. rit. M. Am~lineau does not explain why he adopts the form El-Ferma.

62 CHURCHES AND lMONASTERIES OF EGYPT. In this country brocaded stuffs are made: gauze of Tinnisl, and sharb2, a stuff used for tents, and coloured Dabzt^3; and there is no 1 The fine tissues of Tinnis are much celebrated by Arab historians and geographers. Ibn Haukal, who wrote in A. H. 367 = A.D. 978, says of Tinnis and Damietta: ~Y1 A^ 4J U SJ anJi JIU Ho. Lw.^J1j j^.2 Caj LWe 'In these two cities are manufactured fine DabM.kz and sharb and splendid dyed garments, the equals of which in beauty and price do not exist in the whole world' (ed. De Goeje, p.. ). Al-Makrizi (Khztat, i. p. A I) says that the veils for the Ka'bah were made at Tinnis from the early times of Islam, and he describes some of the designs upon them. These manufactures ceased when the people of Tinnis were removed to Damietta in A.H. 588=A.D. II92, and only the citadel remained inhabited. The foundation of the stuffs of Tinnis is said to have been linen (Ibn Haukal, loc. ci.), with which silk was interwoven. Cf. Quatremere, AMe'2. Hist. et Geogr. i. pp. 308, 309, 327 ff.; Al-Idrisi (trans. Jaubert), i. p. 320. 2 A precious tissue; see Glossary to De Goeje's Bibliotheca Geog. Arab. p. 272. 3 Al-MIakrizi says: ^Jsll~aJ1 A lp IJ l z;J1i~\ Alp alt \ %l..O (L S1L9 L6 IAi J "" t'o l^ Do JS Ji9," W. J"aO Sill4 ( J an\ 3,iJl JXI (J M ^-ale A^I^^s^.^ ily.v Aesll Do^-9 yajr 9tJ6 ail~e9 LWI ^\, AL~.^ D <_, JiJs, (G.: L C^^/. fade Jan coSJtt 'Dabik is a town in the neighbourhood of Damietta, which gives its name to the sumptuous robes and the dyed turbans of sharb, and the trimmings of Dab.kt interwoven with gold. Turbans of sharb, interwoven with gold, were made there; each turban being Ioo cubits in length, and bearing designs woven with gold of the value of 500 dinars, without reckoning the price of the silk and the linen thread. These turbans and the rest were brought into fashion in the time of Al-'Aziz bi '11h, son of Al-Mu'izz, who reigned from the year 365 (A. D. 975) until he died in the month of Sha'ban, in the year 386 (A. D. 996).' Khitat, i. p. rri.

CERTAIN MATTERS CONCERNING EGYPT. 63 stuff, not interwoven with gold, of which garments are made, of the value of ioo dinars, except the stuffs of Tinnlsl and Damietta, and AlManhab (?) and Sikillz2. The Egyptians make woollen garments, and robes of goats' hair of Samglfs, which are not to be found anywhere Fol. 20 a in the world except in Egypt. The natives of this country can boast of the wonderfully prolific nature of their horses, mules, and asses. They Cf. Quatremere, Mem. i. p. 340, where this passage is translated in Quatremere's usual loose manner. Barjawan, a black eunuch and vizier to the Fatimide caliph Al-'Aziz bi'llah, left at his death in A. H. 390 = A. D. Iooo, one thousand pairs of trousers of the stuff called Dabz'kt; see Ibn Khallikan. The name Dabzckz was extended to other brocades or damasks besides those actually made at Dabik, and was applied to the fabrics of Usyut and even of places beyond the borders of Egypt; see Glossary to De Goeje's Bib. Geogr. Arab. p. 232. See also Ya.kfit, Geogr. Worl. ii. p. OA; Mardsid al-I.tzld' ad voc.; Al-Idrisi (trans. Jaubert), i. p. 320. The town of Dabik no longer exists. Al-Malkriz likewise says: Ic, js AL (se >sj CJ M a) -^ijl Afir jl tJ jUb b jJl g u J) L M.lIb jlC 'There is no brocade in the world with a foundation of linen, of which a single garment, not interwoven with gold, fetches a price of Ioo dinars in cash, except the brocade of Tinnis and Damietta.' Kh'tat, i. p. I vv. Cf. Quatrembre, Me'n. i. p. 308, who makes the mistake of translating cJby 'cotton.' Al-Makrizi says that the robes made at Tinnis for the caliph, in which a large quantity of gold was employed, were worth I,ooo dinars a piece; and that the sale of these fabrics at one time brought in a yearly receipt of 20o,oo000 or 30,000 dinars from Al-'Irak alone. Cf. Al-Idrlsi (trans. Jaubert), i. p. 320. 2 I.e. Sicilian tissue. As in many other cases, a name derived from the place where the material was originally manufactured is retained, even when the manufacture is no longer confined to that place Sikill/ was also made in Spain. See Al-Mukaddasi (ed. De Goeje), pp. Iea and rri.

64 CHURCHES AND MONASTERIES OF EGYPT. have the gold-mines' and the emerald-mines2, and red and yellow ochre; In the Wadi 'l-'Alaki, which lies to the south-east of Aswan, in the country of the Bajjah or Bisharis. The mines have not been worked for many centuries, but were known in the time of Rameses II. See Al-Idrisi (trans. Jaubert), i. pp. 36, 4I; Al-MakrTzi, Khitat, i. pp. 9 i, Iv, I^A; Abf 'l-Fida, Tab. Aeg. p. 35 f. 2 Quatremere gives an interesting chapter on the emerald-mines of Egypt (Mim. ii. p. 73 ff.) lie first quotes an extract from Al-Makrizi (Khitat, i. p. rrr), who copies however from Al-Mas'fidt, and Al-Mas'adi's informant was 'Abd ar-Rahim, sometime government clerk at the mines. The mines are said to lie in the midst of a waterless desert at Kharbah, a place seven days' journey to the south-east from Kus or Kift, the nearest town on the Nile. They are in a mountain range in the territory of the Bajjah, north of the great peak called Karkashandah. Various names are given of the different species of gems obtained, and the estimation in which the several sorts of emerald are held in different countries is stated. Al-Makrizi adds that the mines were regularly worked till about 1358 A.D., when the vizier'Abd Allah ibn Zanbfr put a stop to the mining. But it is related that Ibrahim Pasha, who governed Egypt about the end of the tenth century of the Hegira, in travelling through Upper Egypt, came to a place called 'the well of emeralds,' whence he took a vast number of gems. Prosper Alpinus mentions a well of emeralds, which produced a famous stone belonging to the Grand Seigneur. Maillet states that the situation of the mine is lost: while Bruce (Voyage to the Sources of the NAzle, vol. i. p. 229) speaks of a Jebel ez-Zumurrud or Emerald Mountain, which he visited, and where he saw several sinkings or shafts. But as this mountain lay in an island, it cannot be (concludes Quatremere) the emerald-mine which Oriental writers agree in placing on the continent. So far Quatremere. But the mistake of Bruce, whose island was probably that of Zabargad, led to the rediscovery of the lost mines in I8I9 by a French explorer named Cailliaud. The results of his visit were published in a large work by the French Academy; and the ruler of Egypt, Muhammad 'Ali, was so convinced of the value of the mines that he sent a number of miners to work them under Cailliaud's supervision. Cailliaud, however, seems to have spent but a short time at the work, before he was called away to join Ibrahim Pasha's expedition to the Soudan. From that time provisions ceased to arrive for the colony of miners, who gradually melted away, and the place was once more abandoned. So it remained till I891, when Mr. Floyer, an Englishman in

CER TA1A7 iNA TTERS CONVCERVNING EGYPT. 65 and marcasite1 of gold, silver, and copper; and the Lake of Nitre, and command of an expedition sent by the Khedive Taufik, once more set foot on Jebel Zabara. For an account of this visit and for many topics of surpassing interest in relation to the desert between the Nile of Upper Egypt and the Red Sea, I refer the reader to M. Floyer's learned and ingenious work, t'ude sur le Nord-tbaz' (Le Caire, Imprimerie Nationale, I893). See also Yakuft, Geogr. Wor/. ii. p. ilv; Al-Makrizi, Khiztat, i. p. Is, and Al-Idrisi (ed. Rome) [p. 22]. (A. J. B.) 1 Mr. Fisher, of Oxford, has kindly supplied me with the following note on this mineral: 'The term marcasite is now used by mineralogists for one species of pyrites, but was at one time of wider signification, and synonymous with pyrites in general. It is a compound essentially of iron with sulphur (FeS2), containing 46 7 per cent. of iron and 53.3 per cent. of sulphur, but the forms found in nature contain other metals such as copper, gold, silver, tin, &c.; arsenic also is commonly present. In colour it varies from a brass-like or golden appearance to a silvery white, and is usually glistening and metallic-looking. "Marcasite of gold" may have reference to its appearance, or to the fact that gold could be extracted from the specimens so named. The synonyms are numerous, e. g. ardvos, 7rvpt'rs (XiLos), marchasita (Arab.), kis (Germ.) or kies, mundic (English miners), schwefelkies (Germ.), besides xanthopyrites, chalcopyrites. The name marcasite or marchasite is of Spanish or Arabic origin. When weathered by exposure to air and water it produces sulphate of iron (and copper), termed at one time kupferwasser, which is perhaps corrupted into copperas in the vulgar tongue. 'On account of the large amount of sulphur the mineral is combustible (whence the name pyrites from rnvp), and gives sparks when struck.' The word 1^.9. seems to have come into the Arabic from the Syriac )^.a.-, which translates the Greek 7rvplTrr (Bar Bahlul). The medicinal use of marcasite was borrowed by the Arabs from the Greeks (Dioscorides, ed. Spengel, i. p. 8io=v. 142; Galen, opp. t. I3, p. 740; t. 12, p. 199; Pliny, 36, 19, 30, &c.) The Arab Gebr (Jabir al-Kufi) gives a chemical analysis of marcasite; see Mangeti, Bzb. Chem. i; cf. Wiistenfeld, Gesch. der arab. Aerzte, p. 12 f. Ibn al-Baitar says: 'Marcasite is sometimes gold, sometimes silver, sometimes copper, sometimes iron: each kind resembles in colour that metal after which it is named; and each kind is mixed with sulphur and gives out sparks when struck k [IT. 7.]

66 CHURCHES AND MlO.NASTERIES OF EG'PT. the salt lakes1. In Egypt is found the clay of Aswan, which is called the 'clay of art,' and of this the jars intended to contain the drink called fukka'2 are made. The manufacture3 of white paper exists here; factories for boiling sugar4 are found here; and presses for sugarcanes; and fields of rice5; and oil of turnip" and radish; and oil of balsam7; and opium8 and the abramzs9 and honey-wine. against iron.' This paragraph is based upon the article by Sadebek and Hoffmann, 'Ueber den Namen Markasit,' in the Neues Jahrbuch fir Mlineralogie, Stuttgart, 1878, p. 289 ff. The word 'marcasite' must have come into the other European languages through Latin translations of Arabic medical works, or through the Spanish marcaxila, modern marqueslta; see Dozy and Engelmann, Glossazre des mots espagnols et porlugais derzve's de 'arabe, p. 301. (A. J. B.) The salt lakes in the Wadi NatrGn or Nitrian Valley, which lie about three days' journey through the desert to the north-west of Cairo, are still a source of revenue to the Egyptian government. There are other salt lakes in the Delta and Upper Egypt. (A. J. B.) 2 A kind of beer made of fruit. 3 The Arabs first learnt the manufacture of paper about A.D. 750, probably from the Chinese, and the first place at which it was made by Muslims was Samarcand. The manufacture soon spread to other parts of the Mahometan world. See M/ttheilungen aus der Sammlung der Papyrus Erzherzog Razner, vol. ii. pp. 87-255, where there is a full discussion of the history and composition of Arab paper. There was a street and a khan of the paper-makers at Cairo, and a mill in the latter of these places; see Al-Makrizl, Khztat, ii. pp. i., rr. Bfri near Damietta was famous for paper, which was also made in the Fayydm. The chief constituent was linen. 4 Al-Makrizi gives an account of the method of cultivating the sugar-cane in Egypt in his time; see Kh'tat, i. p..r. The use of sugar in Egyptian cookery is described by 'Abd al-Latif, Al-Mukhtasar, ed. White, pp. 178-I82. The sugarfactories of Egypt were very numerous; Ibn Dukmak, at the end of the fourteenth century, names sixty-five of them in Cairo alone, from many of which the government derived a large revenue; see op. cit. iv. p. e l. 5 'Abd al-Latif says that rice was much used in cookery with meat and fish; op. cit. p. 84. It was introduced into Egypt under the Mahometans. 6 7 8 For these notes see next page.

THE' NILE. 6 67 The Nile. ~ Moreover, the Nile of Egypt is one of the miracles"', at which the people of the earth marvel when they hear of them; for it rises at the 'Abd al-Lat'if, who was a contemporary of our author, says of the Egyptians: 'They have a peculiar custom also of extracting oil from the seed of the radish and the turnip and the lettuce, and this oil they burn for light; and they make soap of it also: and their soap is moist, and red, yellow, or green in colour.' ('Abd al-Latif, o1p. cz/l., ed. White, p. 176.) 7 'Ab al-Lat'if also mentions oil of balsam among the products of Egypt, and says that it was only made at 'Amn Shams (Heliopolis) in that country; remarking that no balsam was to be found in his day in Syria, where Galen and Nicolaus say that it grew in the greatest perfection; op. CZIi. Pp. 2 22-26. See also Butler, Co~p/ic Churches, ii. P. 331. (A. J. B.) 8 'Abd al-Lat'if says that opium was made from the black poppy.~YI) in Upper Egypt, and was often adulterated; OP. c"i. P. 48. 9The abrami's was a fish found in the Nile. It is curious that our author should place it here among the vegetable products. Al-Idr'isil says that the abams hsardtiis called the king of fish, is very good to eat, and is a hand's breadth in length, and half that measure in thickness; see jaubert's trans., P. 2 9. The name of this fish is derived from the Greek ai~papiv, which occurs in Oppian's R~a/z~eu/`Ca, i. 244-7: XaXKL'8c-r (al OplrcaLa TE Kal aI,3papi3E~ fOopE'ovraL clpo'at, alXXoTe 8 aL\Xov a',O'! 7rPV TI 7TEPL 7Terpav i7 7IrFXa'yi, t8OXLXOiG6TL r E7TE6'$pa/iov atlyLaXoi(tv, aLEv a-LIEL/0/LEv~at $,EWjV 06&'v,?)VT caWTat. 10 The Nile was naturally reckoned to be one of the twenty wonders of Egypt; see As-SuyO~i, Ilusn al-Muhddarah, i. p. to.; Al-Makrrizi', Khi'tat, i. p. ri1. The following passage is a commonplace found in slightly different words in most ancient writers who have written on Egypt; see Herodotus, ii 25, 26; Diodorus Siculus, i. 36; Strabo, xvii. i; Heliodorus, Ae/hiopi`ca, cap. 28; 'Ahd al-Latilf, p. 4 if.; Al-Makrizil, i. p. o. if. See below, fol. 26 b. k 2

68 CHURCHES AND MAONA STERIES OF EGYPT. time of the great decrease of water, when other rivers and springs fall or dry up; and its rise comes at the very time when it is needed, and so likewise its fall comes when it is needed, by the special care of God for the inhabitants of Egypt. After the decrease of the Nile the wells rise, and the time of sowing depends upon it, and not upon the rains. The Nile flows continually down to the salt sea, and cleaves its way through it visibly. God has spoken of the Nile of Egypt by the tongues of his prophets; for Isaiah the prophet says: ' God shall bless the people of Egypt, and those whom his hands created in Al-Mausil 1.' ~ The Gospel also says: 'The angel of the Lord appeared in Fol. 20 b a dream, and said: " Rise, take the child and his mother, and flee into the land of Egypt, and be there until I bring thee word2."' And the Lord Christ and his mother, the Pure Virgin, and the blameless old man, Joseph, dwelt two years in Egypt. ~ And in the prophecy of Hosea, as the pure Gospel bears witness, it is said: 'From Egypt have I called my Son:.' Sojoitrners in Egypt. ~ That which causes Egypt to excel other countries is the sojourn in this land of our Lord Jesus Christ, in the flesh, with the Pure Lady Mary 4, and the truthful old man, Joseph the carpenter, by the command of God; and also the sojourn at Alexandria of Mark the Evangelist5, 1 Isaiah xix. 25. Al-Alausil, Mosul or Moussol, being opposite the ruins of Nineveh, was often confused with the latter city, and spoken of as ' Nineveh.' Moreover the territory of Al-Mausil (J)9o) a)) forms part of what was once the kingdom of Assyria, and so the name was used as synonymous with 'Assyria.' Cf. e.g. Al-Mas'fdi, AIurz2j adh-Dhahab (ed. Barbier de Meynard), ii. 77: — 'The kings of Al-AIausil and of the city of Nineveh.' 2 Matt. ii. 13. 3 Iosea xi. I, and IMatt. ii. 15. 4.vo. or.~L is the Syriac P..;..lab, 'my Lady Mary;' it occurs constantly in this work as the appellation of the Blessed Virgin. 5 The Copts have, as it is well known, unanimously preserved the tradition,

SOJOURNERS IN EGYPT. 69 who was the nephew of Stephen, the chief of the deacons, and first of the martyrs in Jerusalem. Some of the pure patriarchs1 also came into Egypt; namely,Abraham, the Friend of God; and Jacob, the son of Isaac, who lived here seventeen years and died here, and whose body was taken back to Syria; and the fathers of the twelve tribes, who were his sons. The posterity of the latter in Egypt increased to the number of six hundred thousand five hundred and fifty souls2, including the descendants of Joseph the Truthful and his sons Manasseh and Ephraim, without3 reckoning the sons of Levi, whose number amounted to twenty-two thousand two hundred and seventy-three souls. Joseph died in Egypt, and his body was carried into Syria; and Moses prayed and worshipped at his prison4. Among those who dwelt in Egypt were Moses, and Aaron his brother, and their sister Miriam. Lot also, the son of Abraham's brother, entered this country; and Joshua the son of Nun; and the Vol. 21a also found in Greek and Latin ecclesiastical writers, that St. Mark was the founder of the church of Egypt, and the first bishop of Alexandria. The Arabic Lives of the Patriarchs, by Severus of Al-Ushmunain, begins with an account of the episcopate of St. Mark; see British Museum MS. Or. 26,o00, pp. 16-23. Cf. the old Greek diptychs preserved in MSS. of the Coptic Liturgy of St. Cyril, which give a list of the bishops of Alexandria beginning with St. Mark (JU.&KO'T TO-' &V10Or IoIOCTOXo-c KLI CeT&VVeICX T-Or &.pXCIerc<KOo10' K&I JuA&pTxpOc). This passage is based, like that above, upon the Fada'il Misr of Al-Kindi. As-Suyuti, borrowing from the same source, mentions, among the prophets who sojourned in Egypt, Abraham, Ishmael, Jacob, Joseph, the fathers of the twelve tribes, Lot, Moses, Aaron, Joshua, Daniel, Jeremiah, Jesus; see Husn al-Miluhadarah, i. p. r. 2 Cf. Numbers i. 46, 47. 3 I have here dislocated the translation in order to avoid an awkward parenthesis. 4 See above, fol. I7 b. The tradition among both Christians and Muslims was that Moses visited the prison of Joseph at Buisr, and consequently there was here a mosque erected in the name of Moses, and called Miasjzd MAlsd; see Ya'kut, Geogr. Wbrt. iii. p. tc; Al-Makrizi, i. p. r.v.

7o CHUCHES AND AIONA STERIES OF EGYPT. prophet Daniel' and the prophet Jeremiah, and Ezekiel; besides others, kings, great men, wise men and philosophers, captains and rulers, in all ages and all times2. Boundaries of Egypt. ~ The furthest point of the land of Egypt on the east is 'Abbasah:, and on the west Alexandria. Its greatest length is fromAl-'Arish4 to 'Aidhab5, It is not clear when Daniel and Ezekiel are thought to have visited Egypt, unless they came in the train of Nebuchadnezzar, of whose invasion of Egypt the Mahometan and Christian historians of the East preserve very clear records; see below, fol. 23 b, 76 b, 80 a. As-Suyiti says: ax- adj c;~Jj A;I \ Sja;,)\ J31g1 Ad a in I r JLbl) Il1l ' With regard to Daniel I have not, up to the present time, met with any record [of his sojourn in Egypt]; but Ibn Zfilak counts him among those that were born in Egypt.' (HIusn al-Mlu.hdarah, i. p. rr.) 2 The lists of distinguished visitors to Egypt given by the Mlahometan historians remind us of the similar lists in Diodorus (i. 96). As-Suyuti gives the names of many Greek philosophers and writers who sojourned in Egypt, among whom are Plato, Hippocrates, Ptolemy, Aratus, Euclid, and Aristotle; see Husn al-Muhddarah, i. p. ri f. 3 A small town on the Syrian frontier of Egypt, fifteen parasangs from Cairo. It is said, among other accounts, to have been named after a daughter of Ahmad ibn Tulufn. It is now included in the district of Sawalah, in the province of Ash-Sharkiyah. See Yakut, Geogr. Wtortt. iii. p. o9; Al-MIakrizi, i. p. rrr; Quatremere, Me'm. i. pp. 62, 189; Rec. de l'gjptle, ii. p. 3. (A. J. B.) 4 The classical Rhinocolura; a very ancient town on the sea, near the Syrian frontier of Egypt. It is now the seat of a governor, and in I885 contained with its dependencies 3.923 inhabitants. See Ykfit, Geogr. Jf'bi'. iii. p..; Al-Kazwini, ii. p. i v; Al-Makrizi, i. p. r. f.; Quatremrre, 1Mem. i. p. 53; Rec. de Il'gypfe, ii. pp. x, xi, 20. (A. J. B.) 5 On the Red Sea, opposite Jiddah, and near the frontier of the Bisharin tribes. There was a road to it from Kift (see fol. 103 a) and Kis; and from A.H. 450 = A. D. o58 to A.H. 665 = A.D. I267 this was the route taken by the pilgrims on their way to Mecca. 'Aidhab was also a port much fiequented by merchants from India and Yemen, until the middle of the fourteenth century

THE CITY OF FUSTAT MISR. 71 and its greatest breadth from Barkah1 to Ailah2. It is said that Barkah is also called 'the Five Cities.' The City of Fustdt Misr. ~ Account of the city of Misr3. It is related, in the history of the church and the lives of the patriarchs4, that 'Amr ibn al-'Asi, and the Arabs who invaded Egypt with him, took the road from the mountains of our era. M. Amelineau, who speaks as if the Synaxarium and the revenue-list alone preserved the name of this important town, seems to have overlooked Quatremere's account of it, as well as Al-Makrizi's, which proves that'Aidhab was existing not only at the end of the fourteenth century, as the revenue-list published by De Sacy shows, but as late as the middle of the fifteenth century, although it was then in a state of decadence, and no more than a village of huts. See Yakfit, Geogr. WTVrt. ad voc.; Al-Makrizi, i. p. r.r; Al-Idrisi (ed. Rome) [p. 49]; Quatremere, J'm. ii.pp. 6 2-I72, where Ibn Haukal and Abu 'l-Fida are also cited. M. Am6lineau (Ge'ogr. p. 6o) would identify'Aidhab with Berenice or Myoshormos, the former of which is probably correct, the latter being absolutely out of the question. The name of a town and district to the west of Alexandria, corresponding to the classical Barca or Pentapolis, which latter appellation is translated by the Arabic cjo a, 'the Five Cities.' The province was not, strictly speaking, part of Egypt. See Yakat, Geogr. Wbor. i. p. ovr; Al-Makin, Ta'rfkh al-Muslizmn, ad ann. 27. 2 A small town on the shore of the Gulf of Suez, and on the borders of Syria and the Hedjaz. See Yakuft, Geogr. Wbrt. i. p. cr r; Al-Idrisi (ed. Rome) [p. 123 f.]; Al-Malkrizi, i. p. I A^. 3 'Misr' here denotes the city of Al-Fustat or Fustat Misr, the remains of which are now called Masr al-'Atikah, and incorrectly named by foreigners 'Old Cairo.' The city was founded by 'Amr ibn al-'Asi, the Arab conqueror of Egypt, in A. H. 20 = A. D. 64, and remained the capital of the country until it was superseded by the suburb of Al-'Askar, which was founded to the north of it. 4 Our author is quoting loosely from the biography of the patriarch Benjamin, in Severus' history of the patriarchs: l^^9 u^. (j6 ^-a^J J9li w LO AJ (^ \ LAn Cl JDU - j4^'

72 CHURCHES AND MAONASTERIES OF EGYPT. until they reached a fortress, built of stone, between Upper Egypt and the Delta2, which was called Bablin3. Here they pitched their tent, and all of them prepared to meet the Romans and to fight with them. And they called that place 'Al-Fustat' in their language; and the meaning of this word is ' The Tent.' In this way the Arabs called the Fort of Ash-Shama 4 at Misr 'Fustat Bablun.' 'Then [the Arabs] crossed the hills until they arrived at a fort built of stone, between Upper Egypt and the Delta, which was called Bablfn, and there they pitched their tents, that they might prepare to fight with the Romans. Then they named that place, that is to say the fort, Bablun Fustat in their language; and that is its name at the present time.' (Brit. Mlus. MS. Or. 26,100, p. 105, lines 12-14.) 1 The Roman fortress referred to is built with alternate courses of stone and brick, and has stone pediments over 'the gateways; so that the use of stone predominates sufficiently to justify the expression in the text. I have given a plan of this fortress in Cophic Churches (vol. i. chap. 4). (A. J. B.) 2 I translate..11 by' the Delta' because that is its obvious meaning here. See note on fol. 12 a. 3 The Arabic form of Babylon (Ba3vXc0v,.&& tX(JOll), the name given by the Greeks and Graecizing Copts to this town and fortress on the Nile; see Diodorus, i. 56; Strabo, xvii. i, ~ 35; Josephus, Ani. Jud. ii. 15. Other Arabic forms are Bablunlyah (ijA.L), Babliyun (4..J), Bab al-yun (J.\ I. l), but the Arabs only knew the Greek form of the name, and never called the place Babil (Je.) like the city on the Euphrates. 4 In my Coptic Churches (vol. i. chap. 4) I was unable to give any satisfactory account of the name Kasr ash-Shara' or 'Castle of the Candle,' which is the familiar designation of the place to-day. Now, however, I am inclined to think that Shama' is a corruption of the old Coptic name XHJULI, 'Egypt.' The town and fortress of Babylon were called by the Copts &B.'CrXW\1t ftKH.8I or 'Babylon of Egypt.' Thus, in the Acts of the Coptic martyr John of Phanijoit or Zaitun, we read that the saint resolved to go to S&A.rtXWt1t ftT XH. JI, to appear before the Sultan Al-Kamil (ed. Amelineau, p. 37). XHJ LI is also used by itself to denote Cairo (op. cit. pp. 44, 45, 47, 48). See Quatremere,

THE CTY OF FST ISR. THE C1TY OF F[7STA T IISR. 73 ~ I found an account of the conquest of Egypt in the Book of Al-Janah. It says that'Amr ibn al-'Asi conquered Egypt in the year I91 of the Hegira. He encamped outside a place called Janan ar-Rihan, whither the Arabs came down to besiege the city of Misr. The bishop of the Romans at Misr and Alexandria was named Cyrus2. The Fol.21 b le'm. i. pp. 49, 50; Champollion, L'Egypte sous lesPharaons, i. p. I84f., ii. p. "Io f. It is further noticeable that the Arabic name, Misr, 'Egypt,' is applied both to the capital and to the country. (A. J. B.) 1 See Introduction. 2 Cyrus was the Greek patriarch of Alexandria at the time of the Arab invasion of Egypt. He is mentioned in the following passage of Eutychius (Annales, ed. Pococke, ii. p. 266): 3-: Y Jj ^l.^o c^ eJ Has Al;JlS j Am feet U,1\\ %v u.. Used,..2) 1 l "J6_ by J u,J,,), @jL Ul ( J a i slls ( Ar. Pli (.j4 e &J Jfl Ad! 'At the beginning of the caliphate [of 'Umar] George was appointed patriarch of Alexandria. He remained four years in possession of the see. Then when he heard that the Muslims had conquered the Romans, and had vanquished Palestine, and were advancing upon Egypt, he took ship and fled from Alexandria to Constantinople; and after his time the see of Alexandria remained without a Melkite patriarch for ninety-seven years. ' When George took flight, Cyrus was appointed patriarch of Alexandria in succession to him; Cyrus was a Maronite, and followed the religious faith of [the Emperor] Heraclius. Now there was a monk at Alexandria named Sophronius, who condemned the doctrines of the patriarch Cyrus; for Cyrus taught that Our Lord Christ consisted of Two Natures with One Will and One Energy and One Personality; and this was the doctrine of Maro.' Cf. Le Quien (Orzens Christ. ii. col. 447 ff.), according to whom Cyrus was elected patriarch in A. D. 632, deposed in 639, restored in 641, and died in 642; and Zotenberg,7Chron. deJean de Nikzou, p. 439. 1 [TT. 7.]

74 CHURCHES AND MONASTERIES OF EGYPT. people of Al-Fustat dug a moat against the Arabs. Al-Fustat was then called Al-LUniyahl; but the Arabs called it Al-Fustat, because they said: 'This is the tent (fustAt) of the people, and their place of meeting.' 'Amr, then, came thither with three thousand and five men; but afterwards he was joined by Az-Zubair ibn al-'Awwam, with twelve thousand. 'Amr took possession of the fortress2, and captured it by force 3; and thereupon he gave up to plunder all the treasures that it contained. He spared the lives of the natives on condition of their becoming a 'protected people'; but he laid tribute upon them throughout their country. The governor of Al-Luniyah, or Al-Fustat, demanded a tax of two dinars from every adult: that is to say twenty-seven dirhems, all but one-third; unless the man was poor. Every rich man was obliged to pay every year two dinars and three ardebs of corn. In this way 'Amr raised a revenue of two millions of dinars from the polltax of Egypt; and 'Abd Allah ibn Sa'id ibn Mufarraj4 raised four millions of dinars. The government of 'Amr ibn al-'Asi lasted ten years and four months, and that of'Abd Allah5 his son for two years. ~ It is also said that, when the Muslims came into Egypt, they made an enclosure of canes, extending from the road called Al-Farr to the place named Daurah Khalf; and hither they assembled themselves; and it was called Al-Fustat, or the meeting-place of the people; and the Arabs did not put up a tent, not being acquainted with the use of tents. This is simply part of the word BdblinZyah (i...i.) or Babylon, which the Arabs supposed to be two words, meaning Gate of Lfniyah. 2 M. Amelineau, who has published a translation of the greater part of fol. 21 b (Geogr. p.542), translates Cy by 'foss6'! He also reads, a line or two further down, Louiiah' instead of 'LLuniyah,' not being aware that the latter is simply part of the form A..ljAL (Bablfniyah), used by Al-Makrizi for 'Babylon.' 3 For remarks on the conquest of Egypt, see Introduction. Al-Makrizi (i. p. ^A) says that 'Amr raised a revenue of twelve millions, and 'Abd Allah ibn Sa'd ibn Abi Sarh fourteen millions. The latter succeeded'Amr as emir of Egypt (op. czt. p. ru). Our scribe has evidently altered the figures. 5Some say that it was not'Abd Allah the son of'Amr who governed Egypt after the latter, but 'Abd Allah ibn Sa'd.

THE CITY OF FUS TAT MISR. 75 ~ 'Amr ibn al-'Asi conquered Egypt on a Friday, on the first day of the month of Al-Muharram, in the year 20 of the Hegira, and in the caliphate of 'Umar ibn al-Khattab, in a battle which took place near the fortress known as the Fort of Al-Hammam. The number of the Fol. 22 a Copts who inhabited the land of Egypt, without counting the decrepit old men and the children below the age of understanding, amounted to six millions of souls. 'Amr imposed upon all of them a yearly tax2 of twenty-six dirhems and two-thirds; but from the rich men, all alike, he exacted two dinars and three ardebs of wheat a head, in every place that he occupied. In this way the country produced twelve millions of dinars, without reckoning the tribute of the Jews in Egypt and its provinces. All this money was carried to'Umar ibn al-Khattib; and it was the first money that was taken to him from Egypt. 'Amr ibn al-'Asl had visited Egypt during the days of ignorance, and knew the roads leading thither, through trading there together with one of the tribe of the Kuraish3. 1 See Al-Makrizi, Khi.tat, i. p. rs. 2 See Al-Makrlzl, i. p. i. 3 These words are borrowed from Ibn 'Abd al-Hakam, who relates that 'Amr went from Arabia to Jerusalem on a trading expedition with some members of the tribe of Kuraish. In Syria, 'Amr was able to render certain services to a Greek deacon of Alexandria, who was visiting Jerusalem on a pilgrimage, and who, in gratitude to 'Amr, invited him, with one of the members of the tribe of Kuraish, to visit Alexandria, where the two Arabs were much struck by the wealth and magnificence of the capital of Roman Egypt. See As-Suyuti, Husn al-Muhd.darah, i. p. on; Al-MIakrizi, Khitat, i. p. I o; Ibn al-Athir, iii. p. vv; Abfi 'l-Mahasin, i. p. 1. The words of Al-Makrizl, quoting from Ibn 'Abd al-Hakam, are: &oJ arm WK lBs L 'ij^ \ in9J Lil9 /He, A.4WU J J=X i Ads O f) t (JAI baS-J l jS\ ta w1 "'Amr had visited Egypt during the days of ignorance, and knew the roads leading thither, and had seen the wealth of the country; and the cause of his visit to Egypt was that he travelled to Jerusalem for purposes of trade, with some members of the tribe of Kuraish,' &c. 1 2

76 CHURCHES AND MONASTERIES OF EGYPT. ~ I found it stated in the History of the Church that the Muslims entered Egypt and took possession of it in the month of Ba'unah, in the year 32I of the Righteous Martyrs1. ~ The number of those that were slain in the conquest of Egypt, without reckoning those that were killed during the siege, was twelve thousand three hundred2. ~ The places named after the Arab tribes, who laid them out at the time of the conquest of Egypt in Muharram of the year 20 of the Hegira, were [the streets or quarters named after3] Muharrah ibn Haidan ibn'Amr ibn al-Haf ibn Kuda'ah; Tajib Umm 'Adi; Lakhm Our author does not seem to have copied his authority very accurately here as regards the date. The passage in the life of the patriarch Benjamin runs as follows: i^)1 i+\ t;,,4 _1 data Ig, ej (J1j 'The king [i. e. caliph] of the Muslims sent an expedition, under one of his trusted friends named 'Amr ibn al-'Asi, in the year 357 of Diocletian the slayer of the martyrs; and the army of Islam invaded Egypt in great force on the I2th day of Bla'Gnah, [that is to say] in the Roman month of December.' (Brit. Mus. 1IS. Or. 26,100, p. 105, lines 7-10.) Cf. Renaudot, Hist. Patr. p. I62. Ba'unah does not correspond to December, but to May 26-June 24. It is well known that the so-called Era of the Martyrs really begins with the accession of Diocletian, A. D. 284 (Aug. 29), and was originally employed by heathens as well as Christians. 2 Al-Kindi makes the number of slain only 3,500; see Al-MaIkrizi, Khitat, i. p. r e. 3 This passage seems to be somewhat corrupt. Perhaps the copyist did not understand it. It is doubtless borrowed from Al-Kindi's Khi/tat Misr. Al-Makrizi says:;~l0 Jr l3x J^ Ul <^ - e^ i l $ Jo b AIJ^ - Ad tb j ~L..~ ~ (i~ ~,;...~.' c...~ A~ -.~.~. N,. j~ v f O >\^ jN \

THE, CITY OF FUSTI4T MIS!?.7 77 and Judha'm, the two sons of 'Ad'i ibn Murrah; Ra'shidah ibn Jazillah ibn Lakhm; the Banili'1-Magha~fir ibn Ya'far; the Bandl Wa'il; (names were given to the Khalij and Al-JKantarah and the Quarter'); Habib ibn Mughaffal, who dwelt in the Wadi Habib2; the IKarafah; the Fol. 22 b BanO H.ajas ibn YsUf ibn Wail Al-Malik Abcu'1-Khair ibn Sharatlhil 'When 'Amnr returned from Alexandria and settled at the place where his tent (fustat) had been pitched, the tribes assembled together and divided the place between them. Then 'Amr appointed as stewards of the quarters, Mu':Awiyah ibn Khadij of the tribe of Tajilb, and Shanlk ihn SImioh tribe of Ghatif, and 'Amrn ihn KRabizar of the tribe of Kh a~n, and Haiwil ibn Na~shirah of the tribe of Magh~fir; and it was these men who appointed settlements for the Arabs and divided the place among the tribes; and this was in the year 2 I.' (Khi'tat, i. p. r 4V.) The names of the Arab tribes here furnished by our author as those which laid out the different quarters of Al-Fusta~t, and gave their names to them, are also found in Al-Makrilzi (ibid.) and Ibn Duk~ma~k, iv. p. if., with the addition of others. 1This passage seems to be corrupt. 2Habib was one of the companions of Mahomet, shared in his flight, and took part in the conquest of Mecca. Under the caliph 'UthMan, he retired into the Nitrian valley, which was therefore named after him. Wadi Hablib is the most usual of the names given by the Arabs to the Nitrian valley (see fol. 20 a), which they also called Wa~dl Natrfin, Wa~di 'l-Mulfik, Desert of Asklit (72Kl'aOL., Scaetis), Desert of Shiha~t and M'iza~n al-Ku ib (Balance of Hearts), Of the last two names the former is simply the Coptic Shih'it (~gTfrom which 2KidaOtv and Asklit are derived, and the latter is an Arabic translation of the two elements of which the Coptic name appeared to be composed, namely ~yI, ' measure,' 'weigh,' and fT,'heart.' See Al-Makrilzi,. Khi~tat, i. p. I A I; As-Suyi, I. p.in 3This is said to be the name of the tribe which settled on the plot of ground to the north-west of Al-Fusta't which afterwards became the great cemetery of Al-Kara~fah; but another account of the origyin of the name 'IKaraffah' is given on fol. 42 a. See Yaikuit, Geogr. Wdr/. iv. P. t A.

78 CHURCHES AND MONASTERIES OF EGYPT. Warda'n the Roman'1, the friend of 'Amr ibn al-'Asi; Shaja' ah ibn Mandagha'n ibn Malik ibn Katb ibn al-Ha'rith ibn Kalb. The marketplace of Barbar 2 was named after Barbar ibn Abi Habib. The street of Al-Khadiji was the settlement of 'Abd ar-Rahman ibn Mu'awiyah ibn Khadij ibn Hajar, emir of Egypt3I in the caliphate of 'Abd Allah ibn az-Zubair4 at Mecca and of Mar Wan 5 in Syria. ~ 'Amr ibn al-'Asil ibn 'Adi is described as being dark and short, with a large head and prominent brows, wide-mouthed, with a long beard, broad-shouldered and broad-chested 6. He died in the year 43; and he was buried in the Mulkattam7 hills, in the neighbourhood of the Ravine, on the road towards the Hedjaz. 1 Warda'n is said to have been an Armenian. Under the caliph Mu'awiyah, hie was the director of the tribute of Egypt; and he was killed at Alexandria in A. H. 53. The market-place of Wardain at Al-Fustaf was named after him. See Yak ~t, Geogr. Wd~r/. iii. p. iit 2 In Al-Fustaft; see Yalk fit, Geogr. Wdr/. iii. p. i ir 3From Sha'ba~n A. H. 64=A. D. 684 to Rajab A. H. 65; he succeeded Satid ibn Yazid. Al-Makrlzl calls him 'Abd ar-Rahman ibn 'Utbah ibn jahdam. See Khz'tat, i. P. r". I f 4 'Abd Alla~h was the eighth caliph, but was not recognized in Syria and only by a party in Egypt. He reigned 128 days, during the latter part of A. H. 64 and the earlier part Of A. H. 65. In the month of Juma~da 'I-Ula', A. H. 65, the Omeyyad caliph Marwa~n invaded Egypt, and fought with 'Abd Alla~h and his emir 'Abd arRahma'n, whom he defeated and slew, so that the Omeyyad dynasty wvas established throughout the Mahometan world. See Al-Maklin, Ta'i-Xkh a/-Musbrnizn, ad ann. 64 and 65; Abh 'l-Faraj (ed. Pococke), PP. 194-8; Abfu'1-Fida',Anna/es, i. P. 402ff.; Al-Makrizi, i. p. r. if.; As-Suyfiti, ~Iusn a/-Muhdd/arah, ii. P. A. Son of AI-Ijakam, and fourth of the Omneyyad caliphs; reigned from A. H. 64 =A. D.684 to A.H. 66=A. D. 686. See AbfU 'l-Faraj, P. 197 f.; Abf~l'-Fida, Anna/er, i. P. 404 if.; Al-Makin, ad ann. 64-66; Al-Makriizii, i. p. r~. if.; As-Suyf^1i~i, P. A. This description is taken from Ibn 'Abd al-IH1akam. See An-Nawawi, Kz11b Tahdh/db a/-A srnd (ed. Wiistenfeld), p. CV'VA if. The well-known hills to the east of Al-Fustaft and Cairo, about which many legends were told by the Arabs; see Al-Mkriizii, Khz'tat, i. P. I rr~.

KING A F TUTIS. 79 King Aftz.tAs. ~ I found it written in the history of Mahbubl ibn Kustant.n AlManbaji (now the city of Manbaj2 is also called the ancient City of the Priests, and is on the banks of the Euphrates), in the first part, that a king named Aftitis3, in the time of Isaac son of Abraham, was the 1Otherwise called Agapius (i..A\); see Introduction. 2 The Syriac Mabufg ( sQ.>.O, see Assemani, Bzb. Or. ii. p. 22; cf. 'Mabog,' Pliny, H. N. v. I9), and the Greek Hierapolis, in northern Syria, to the east of Antioch and not far from the right or western bank of the Euphrates. It is now called 1Ienbij or Benbij, and by the Turks Kara Bambuj or Bugfk Manbej, but is in a ruined state. In the time of our author it was a flourishing city and renowned for its salubrious climate (Yafkt, Geogr. Wbrt. ad voc.) Eutychius incorrectly identifies it with Megiddo (Annales, i. p. 242). ' The City of the Priests' (JtlJl af.) is a translation of the Syriac name of the place, 1J'&o,"w or L)Lcuo.... Rs, which the Greeks converted into Hierapolis. This parenthetical passage of our author is based upon the words of Mahbfab, son of Constantine, himself: sa j rd i Sa J... L;'Jl [sic] u^\.? LA a A,j UaI LH CJAWJ 'At that time [i. e. the period of Jacob] the queen Semiramis built a great temple to Kuyqs the idol in a city on the bank of the Euphrates; and she appointed seventy men priests to Kuyfis. The name of this city was Hierapolis, the interpretation of which is "City of the Priests," and it is the ancient city of Manbaj.' (Bodleian MS. Hunt 4,178, fol. 70 a.) If it may be conjectured that Kubbfs (U,W) is the correct reading instead of Kuyfs, the statue referred to may be that of Kombabos, of which we hear in the treatise De Dea Syra ascribed to Lucian, that it stood in the temple of the great goddess in whose honour the temple of Hierapolis was actually erected. Agapius accepts the tradition mentioned in the same treatise that Semiramis was the founder of the temple. 3 This name appears as Utis on fol. 57 a and b, but is more often found in

80 CHURCHES AND MONASTERIES OF EGYPT. first who discovered books and sciences and astronomy and arithmetic. He studied the latter in the books of the Chaldaeans and people of the East, and introduced them into Egypt, besides magic and the art of Fol. 23 a conjuring. At the same time, Sodom and Gomorrah were built; and Babylon' also was built upon the river Nile. This king, mentioned above, reigned for thirty-two years. Revenues of Egypt. ~ Under the administration of Joseph, son of Jacob, the land-tax of Egypt, after the country began to flourish through his enterprise, reached the sum of twenty-four million six hundred thousand dinars2. The Pharaoh of the time of Moses drew a revenue of ninety millions of dinars; his name was Al-Walid ibn Mus'ab3; and he dug, by the the shortened form Tfits (.b4l), the name of a king whom Al-Makrizi calls the son of Maliya, son of Kharaba; see Kzhtat, i. p. it.; As-Suyfit (Husn al-Muhddarah, i. p. r I) calls Tutis the son of Malliya, son of Kalkan, son of Khartaba. For a different account of the foundation of the Egyptian Babylon, see fol. 60 b. The generally accepted story of its origin is given by Strabo, Geogr. xvii. cap. I, ~ 30, and Diodorus, i. cap. 56, ~ 3; cf. Josephus, Ant.Jud. ii. 15. The recently-discovered tablets from Tall al-Amarna show that intimate relations existed between Egypt and Babylon on the Euphrates, at least 1,500 years before our era. (A. J. B.) 2 Al-Makrlzi says 97,000,000 dinars, and adds that according to the computation of Ibn Dahyah 90,000,000 Pharaonic dinars were equivalent to 270,000,000 dinars of his own time. Ash-Sharif al-Harrani says that from a Sahidic list translated into Arabic he found that the revenues of Egypt in the time of Joseph amounted to 24,400,000 dinars, thus nearly agreeing with our author. The same figures are given by Al-Hasan ibn 'All al-Asadi. See Al-Makrizi', Khitat, i. p. vo. This is the name commonly given by Arab writers to the Pharaoh of the time of Moses; see Al-Mas'fidi, ii. p. 397 f.; An-Nawawi, Tahdhtb al-Asmd, p. o..; Al-\Iakrizi, Khitat, i. p. icr; As-Suyuti, tIusn al-Muhiddarah, i. p. ro. Other names, however, are mentioned by Ibn 'Abd al-Hakam.

REVENUES OF EGYPT. agency of his officers Karun and Hamanl, the canal of Sardus2, which has more windings than any other. The Romans derived a revenue of twenty millions of dinars3 from Egypt. The country was placed by Heraclius under the government of George, son of Mennas, the Mukaukis4, on condition of receiving 1Hama.n, the minister of Pharaoh, is mentioned in the Koran, Szurat al-Kisas, v. 5 and 7; al-'Ankabz, v. 38; al-Jzu'mzn, v. 25 and 38; and (Karfn) Korah in al-Kisas, v. 76; al-'Ankabdt, v. 38; and al-Mu'min, v. 25. Korah is represented in the Koran, following the Talmud, as a man of immense wealth, and insolent towards his fellow-countrymen. 2 Our author is doubtless borrowing from Ibn 'Abd al-Hakam, who says that Haman was commanded by Pharaoh to dig this canal, and that the people of the villages in whose neighbourhood it was to run offered him money if he would allow the canal to be brought close to them, which could only be effected by its making many turnings; see Al-Makrizi, Khztat, i. p. v. f.; As-Suyiuti, i. p. ro. Quatremere identified the so-called canal of Sardus with the ancient Tanitic branch of the Nile, now named the Bal.r Mu'izz (Me'm. i. 301). 3 It is impossible to conjecture on what these figures are based. Very probably the population was about eight millions, and there is nothing improbable in the statement of Abf Salih, which would give 2,1 dinars per head, or ~ 5s. od. of our money. But the Roman revenues were in kind as well as in money. Herodotus (iii. 9I) makes the revenue from Egypt and parts adjoining, including Barca and Cyrene, 700 talents of silver, without counting the income from the fishery of Lake Moeris, and 700 talents in coined money. St. Jerome, on Daniel xi. 5, says that Ptolemy Philadelphus derived from the countries under his sway 14,800 Egyptian talents, besides 7,000,000 bushels of corn. Towards the end of the Lagide dynasty, the revenue of Auletes was 6,000 talents, though Cicero puts the amount at 12,500; but even this would be only about ~2,250,000 as against Abf Salih's ~ Io,ooo,ooo. In the time of Augustus, the amount of corn sent by Egypt to Rome was nearly 3,000,000 quarters per annum, and if the value of this were included, a near approach would be made to Abf Salih's figures. See 'Abd Allah Simaika's Province Romaine d'lgypte, p. 129 seq. (A. J. B.) 4 The position, name, and title of this official, which have so long been a problem to Arabists, seem to have been settled as far as possible by Prof. De Goeje in his memoir De Mokaukzs van Egypie, and by Prof. Karabacek m [1. 7.]

82 CHURCHES AND MONASTERIES OF EGYPT. a sum of eighteen millions of dinars yearly. 'Amr ibn al-'Asi drew, in the year 20 of the Hcgira, one million of dinars; but in the year 22, twelve millions. Under the Abbasides, when Egypt was administered by Ahmad ibn Tulun, it produced five millions; and, when administered by Ya'kub ibn Yusuf, four millions; and it finally went down to three millions'. ~ A survey of the provinces of Egypt, so far as the Nile waters them, was made in the days of Hisham2 ibn 'Abd al-Malik, and their extent found to be thirty millions of feddans3. The annual revenue also of Egypt and its dependencies, during the government of Kafur in his article Der Mlokaukis von Aegypten in the Mitthe'lungen aus der Sammlung der Papyrus Erzherzog Razner, vol. i. pp. i-I I. The latter authority concludes that the full designation of the MAukaukis was probably Georgios son of Menas (Mennas) Parkabios, according to the Coptic custom of double names, thus explaining the name Farkab (.$. for.ii)) given to his father by Yakft, Al-MIakrizi, and As-Suyfitl; and that his office was probably that of Pagarch, which corresponded to the more ancient office of Nomarch, with, perhaps, the post of Strategos held in addition. Strategos is found in the papyri translated into Arabic by Zjt.1 J., or.AJi.L.o, and Pagarchos by C1U. JuO or simply Jo.:; and Eutychius calls the Mukaukis.Uj g. J.g, while As-Suyfut says that he was chief military officer as well as superintendent of the taxes. The term Mukaukis itself is believed by Prof. Karabacek to be the Greek pjyavx's (v. Aeschylus, Persae, 64I), an honorary epithet which would be analogous to CAeyaXoirpreorf-raros, Ev'oodraTos and EVKX\CrTaTos, found in papyri of the time of the Mahometan conquest and later as applied to the Pagarchs. (A. J. B.) Cf. Al-Makrizi, Khizat, i. p. r. 2 The tenth of the Omeyyad caliphs; reigned fiom A.H. I05=A.D. 724 to A. H. I25=A. D 744. 3 Taking the feddan as equivalent to an English acre, which it slightly exceeds, it is difficult to understand this estimate. ' The area of the cultivable tract of Egypt, which has remained unaltered since the remotest antiquity, is about I,342 square miles' (Baedeker). At 632 acres to the square mile this gives 7,168,144 acres or considerably less than one-third of our author's estimate. The statistics of revenue in the remainder of this paragraph are credible enough. (A. J. B.)

NVEBUCHADNIEZZAR. 8 83 al-Usta"dh al-Jkhshidi, was added up, so far as it could be estimated, together with all the expenses, and it amounted to three million two hundred thousand and more than seventy thousand dinars; but the expenditure exceeded the revenue by two hundred thousand dinars. Fol. 23 b In the year 162 (A.D. 779), in the caliphate of Al-Mahd'i ibn al-Mansfirl, the Abbaside, the revenue of Egypt was estimated at one million eight hundred and twenty-eight thousand five hundred dinars. Nebuc/hadnezzar. ~ Nebuchadnezzar2, the satrap of the east, invaded Egypt, and ruthlessly pillaged the country for booty. Belteshazzar 3 however, his son, restored Egypt after its devastation, which lasted forty years 4; and the first district which he restored in the country was that of AlUshmfinain 5. 1The third of the Abbaside caliphs; reigned at Bagdad from A. H. 158 =A. D. 7 75 tO A. H. 169=A. D. 786. 2 A very distinct tradition has been preserved in Egypt of its invasion by Nebuchadnezzar, spoken of by Jeremiah (xliii. i 6 if. and xlvi. i~ i f.) and by Ezekiel (xxix. 1 9). See As-Suyf~i,' i. P. ri f.; -Al-Makrilzi, i. P. rAi, &C. Eutychius, i. P. 253. It is well known that there exist fragments of a cuneiform inscription of the date of Nebuchadnezzar, which contained an account of his invasion of Egypt; see Schrader, Keibhnschrzf/liche Biblizolhek, iii. Pt. 2, P.:140 f. 3Belshazzar. Eutychius writes the name_,.., U At-Tabari 'Ab and Ibn Khaldu'n.,,~b 4This number seems to arise from a confusion with the true number of years in Nebuchadnezzar's reign, viz, forty-three years according to Berosus, the Canon of Ptolemy, and the Babylonian contracts; see Str-assmaier, Babyloni'sche Texie: Inschr f/en von Nabucizodonosor. ' The classical Hermopolis or Mercurii Oppidumn, and the Coptic tBAo-ctj, on the west bank of the Nile between 1\Iunyah and Manfalfit. It is now in the district of Raudah in the province of Usyfit, and in i885 had 2,312 inhabitants; but it has much declined from its ancient importance. See Ya4flt, Geogr. Wonl. i.P. rAr'; Al-Idriisii (ed. Rome) [P. 47]; Al-Mlak.riizi, i. p. rrA~; Am~lineau, Gtiogr. 1). 6 7 if. M 2

84 CHURCHES AND MONASTERIES OF EGYPT.' The Patriarch Demetrius. ~ The first who appointed bishops for the land of Egypt and its provinces was Demetrius', the twelfth patriarch. Restoration of Churches of Al-Fust.t. ~ The history of the church, in the biography of Anba2 Mark the Younger, the forty-ninth patriarch, testifies that the churches of This statement is borrowed by our author from Eutychius: l oa.j Ju eiD Ager an dWJS, J.- Jr jlA 'From the time of Ananias (Annianus), who was appointed patriarch of Alexandria by Mark the Evangelist, until Demetrius the eleventh patriarch of Alexandria, there were no bishops in Egypt, and the predecessors of the last-named patriarch appointed none. But when Demetrius became patriarch, he appointed three bishops, and he was the first patriarch of Alexandria who made bishops. When he died, Heraclius was constituted patriarch of Alexandria after him, and appointed twenty bishops.' (Annales, ii. p. 330.) The assertion of Eutychius is contradicted by the patriarchal history of Severus of Al-Ushmfinain, which not only states that St. Mark himself consecrated Annianus (Uy~ L.L1) bishop of Alexandria, and left him there in that capacity during his sojourn in Pentapolis, but also mentions bishops in Egypt, other than the patriarch, in the lives of Avilius ((,L) the third patriarch, of Celadion (.~lS. ) the ninth, and of Julian (,jWU.) the eleventh; see Brit. Mus. MS. Or. 26,1oo, p. 21, line I8; p. 24, line 5; p. 25, lines 9 and 19. I use the word 'patriarch' here as being that employed by Severus. 2 Occupied the see from A.D. 799 to 819 (?). See Renaudot, Hist. Pair. pp. 246-266. This date of the restoration of the churches corresponds closely enough with my estimate of the date of, e.g. the church of Abu Sirjah in the Roman fortress at Al-Fustat; see Coptic Churches, i. p. I8i. (A. J. B.)

RESTORATION OF CHURCHES OF A L-FUSTA T. 85 Fustat Misr were rebuilt, and that their restoration was commanded, under the superintendence of that patriarch1, after they had been Our author is referring to the following passage in the life of the patriarch Mark in Severus' collection: When they understood the discourse of the wal, and his care for the affairs ofD So WI Ji L^ j 1 O Ah (2U: ^si Mt A W G i l A Jl I js, an affection towards the Christians. Next day, therefore, the patriarch returned to the wfli, who saluted him, and showed respect to him, and honoured him, and him, saying I told thee yesterday that I would perform whatever thou requirest,i,j 4 <1 JS dLL- doU Cj.9 X 6.j 1,1. ki Jij A,-W 1L6.4 i So u (la_) 0a i::~ 9 l^,l~30 i;)\ U as 't henth u std the io e thust e reall, and his care for the affairs of the churches, Anba Michael, bishop of misr, said: Now is the time for us to take measures for the restoration of the churches, since it is evident tha e waill bears an affection towards the Christians. Next day, therefore, the patriarch returned to the wal, eho saluted h ansod hresec h and honoured him, and raised him from the ground, and made him sit beside him, and discoursed with him, saying: I told thee yesterday that I would perform whatever thou requirest, but thou hast asked noth oing of me; now, the ref, mention to me whatevr thou needest, and it shall be done because of my love for thee. So the patriarch answered with soft words: lay d thye urds a es, as th w ayy pra in them and dignity and authority I Thou knowest that thy servant has not been set as ruler over revenues and taxes, but over souls and churches; and I beseech thy greatness -for we have here churches, some of which have been destroyed by the unrighteous one before thy coming to Egypt, therefore the Lord destroyed his houses and cut off his life from the face of the earth-but if it seems good to thee to command us to rebuild these churches, so that we may pray in them and intercede for thy greatness, the matter rests with thee. Then God quickly put it into the heart of the wali that he should order the restoration of those churches; and all the churches in Fusta.t Misr were rebuilt.' (Bib. Nat. Paris MS. Anc. Fonds Arabe 139, p. 211, 1. I7-p. 212, 1. I.)

86 CHURCHES AND.3MONASTERIES OF EGYPT. destroyed in the patriarchate of AnbA John 1, the forty-eighth in the succession. ~ The city of Misr, outside which is Madinat ash-Shams', was founded by MizraimI the son of Canaan, the son of Ham, the son of Noah, the son of Lamech the Blind, and it was called after the name of the king of the Egyptians, Mizraim. Beyond Egypt is the district between the two rocks, beyond Al-'Arilsh. Churches of Al-Fustdt. The first church built in Fusta~ Misr was that which is beyond Al-Kantarah 3; it was built in the time of Maslamah ibn Mukhallad al-Ansari'. The name of Misr in Greek isy5ibt5,; and in Frankish Roman6 it is Babylon I/he Fortr-ess. The church above mentioned was in the Occupied the see A. D. 775-799; se,-e Renaudot, Hisi. Pair. pp. 241-246. The destruction of some of the churches of Al-Fusta in his time is mentioned in Bib. Nat. 1\JS. Anc. Fonds Arabe 139, P. 207, 1. 20. 2Or 'Ain Shams: the Coptic w1I or IlczTclpft, the Hebrew On() or Beth Shemnesh (~t~Ct 31 Jer. xliii. 13), the classical Heliopolis, a few miles to the north of modern Cairo. The only remaining vestige of the famous city is the obelisk which stands near the village of M\atarilyah. See Al-Makrilzi, i. P. r~ I Yafitu, Geogr. J4'dr/. i. p. witii; Am~lineau, Ge'ogr. P. 287. Literally, ' The Bridge ' or 'Arch:' a suburb of Al-Fustl~t, also called AlHamra^ al-Wusta^ (fo. 29 b); see Al-Makrizil. The well-known 'Companion' of the Prophet; he governed Egypt, under the caliphs Mu'aiwiyah and Yazild, from A. H. 47=A.D. 668 to A. H. 62 =A. D. 682; see AI-Makrilzi, Khz'tat, i. p. r'.; As-Suyk~i" (ii. p. v) names this first church. Evidently an apocopated form of A'lyvirrov, and therefore a formation analogous to Kz'bt (Copts). As the Egyptians give the hard pronunciation to the ~ they would sound the word Ghibi. The Greek -y becomes. in Arabic in the words Jzirjzs for recopytog, Szirjah for Vep-ytov,jaghrdf6yd` for y~ciyparola, and many others. 6 I. e. the lingua Franca. Babylon, as the name of Fustaft, or Fusta't and Cairo together, was widely employed in Europe at the time of our author and later; see Mandeville's travels, edition of London, 1568, fol. ciiii verso: 'And who so wvyll go through the land of Babylon wher tile Soudan dwelleth h ee

CHURCHES OF AL-FUSTAT. 87 quarter, between Cairo and Misr', running from the church of Saint George, called Al-Hamra. The church was in the middle of this quarter, which is also called Harat ar-Rum2, and was inhabited by Christians and Abyssinian monks and others. When the quarter was demolished, as the others also were demolished outside Misr, and the houses which it contained were destroyed, the bricks and timber were carried off for other buildings in Cairo. A few ruined houses, however, remained, Fol.24a and were inhabited by the men of Maimn 3. The church of Saint George, called Al-Hamra, had fallen into ruin and disorder; but Al-Mu'allim Sarur Al-Jullal undertook to improve and renew it in the caliphate of Al-Mustansir. The said Al-Jullal was full of wealth and honours. Thus when our lord Al-Mustansir went up to the manzarah called As-Sukkarah4 for the breaking of the dam of the shall goe from Gaza... and from thence men come to Babylone and to Kayre; and in Babylone is a fayre churche of our lady wher she dwelled vii yere whan she was oute of the lande of Jewes, for dreade of kynge Herode. And there lyeth the body of Saynte Barbare vyrgyn, and there dwelled Joseph whan he was solde of his brethrene... There dwelleth the Soudan, for there is a faire citie and stronge castell.' Mandeville is said to have travelled early in the fourteenth century. The Romaunce of the Sowdone of Babyloyne, published by the Roxburghe Club in I854, is well known. Cf. ' Saladino, Soldano di Babilonia' in Boccaccio, Dec., Giorn. x, Nov. 9, &c. 1 Here we have Misr used as synonymous with Al-Fustat or Fustat. Misr, and in antithesis to Cairo, which was nevertheless sometimes called Misr al-Kahirah, and is now called Masr; the remains of Al-Fustat being called Old Masr. 2 ( Quarter of the Romans;' see above, fol. 6 a. 3 Maimfin al-Kasrl was an officer in Saladin's army; see Ibn al-Athir, xii. pp. r, 1.a, OA. 4 This was a pavilion erected by the caliph Al-'Aziz (A. D. 975-996), on the western bank of the canal of Cairo near the Nile. It was surrounded by a garden. It was here that the Fatimide caliphs witnessed the breaking of the dam of the canal at the time of the high Nile, an operation which was conducted then as now with much ceremony. See Al-Makrlzi's long description of it in Khitat, i. p. ICv. ff. The pavilion seems to have been destroyed in the twelfth century (bid.). See also Ibn Duklmak, iv. p. r..

88 CHURCHES AND MONOASTERIES OF EGYPT. canal1 dug by 'Amr ibn al-'Asi, emir of Egypt, in the caliphate of the Prince of the Faithful, 'Umar ibn al-Khattab, the Mu'allim Sarur al-Jullal offered to the caliph handsome gifts, consisting of different kinds of food and drinks and sweetmeats, and prepared for him many kinds of fresh fish and sugar in varied forms; and the caliph accepted them from him, and gave him a robe of honour, and granted his requests, and sent him to Al-Kulzum2, which is a fortress built to protect the country on the side of the Hedjaz; and the name of the place is derived from the weaver's cord, with which a garment is held fast, and which is called kulzum3. Jauhar al-Mu'izzi4 built a bridge5 over that canal, leading to Fol. 24b the bank of Al-Maksam. Here is the watercourse called Al-Majnunah6. Before this bridge, there was a bridge which was destroyed; but traces of it are left on the east side, and part of it on the west side, below the garden, near the road constructed from thence to Az-Zuhri, for carrying provisions to the canal which runs from Cairo to Al-Kulzum, that they may be taken thence to Mecca and Medina, and also to the region 1 The famous Khaltj or canal of Cairo, sometimes called Khalo Amir alMJu'mznzn, or 'Canal of the Prince of the Faithful,' after 'Umar, the first who assumed that title. It runs from the Nile at Al-Fustat northwards to Bastah (Zagazig), whence it turned eastwards and terminated in the Red Sea, near Al-Kulzum. Its original purpose was to furnish Mecca and Medina with provisions from Egypt. The Khalij now only serves to convey water to the city of Cairo, and terminates at Matariyah, near the site of 'Ain Shams or Heliopolis. In constructing this canal, 'Amr had only to avail himself of and render navigable the very ancient Amnis Trajanus. For an account of the KhalZj in Alahometan times, see Al-Makrizi, i. p. v i; Ibn Dukmak, iv. p. r.. 2 See above, fol. 19 b. 3 Intended, as Prof. Margoliouth suggests, for a transcription of the Greek KXo(rT/a. 4 The general of the Fatimide caliph Al-Mu'izz, who conquered Egypt and founded Cairo in A. D. 969; see Introduction. 6 A complete list of the bridges over the canal, with a plan, is given in C. Niebuhr's Voyage en Arab'e, 4to, Amsterdam, 1776, tom. i. p. 89. See also Al-IMakrizi, Khizlat, ii. p. In ff. (A. J. B.) 6 Al-Makrizi gives this name to a canal in the Fayyfim; see Khfa.t, i. p. ris.

CHURCHES OF AL-FUSTA I'. 89 of Al-'Abbtsah. Our lord Al-Mustansir was crowned with the jewelled turban and the canopy was spread over him, and he was * * * sitting on the dais of state, and the aforesaid Sarur came out to wait upon him, and the caliph saluted him; and Sarir wore a garment of Nasdft, and a turban of Sikillz, bound round the middle with a band of Dabtk, interwoven with gold; and he was summoned by name on both occasions, when he went up [to Al-Kulzum], and when he returned to Cairo-I mean this Mu'allim Sarur al-Jullal. ~ Sarir was full of benevolence and virtue and usefulness to other men: to each according to his needs. For himself he provided a tomb, roofed with a cupola, and consisting of a vault under ground, contiguous to the apse2 of the church. His son, Najah, built over it a church, named after Saint John the Baptist, which was entirely of solid timber, decorated with carving. ~ The church of John the Baptist was restored by the Shaikh As-Sa'id Abu 'l-Fakhr, father of An-Najib Abu 'l-Barakat, known as Ibn Sa'id; and it was consecrated in the month of Tit3, in the year 897 of the Blameless Martyrs (A.D. J 80). The Shaikh al-Wajih Aba Fol. 25 a 'l-Hasan ibn al-Amahh, the scribe, provided for the improvement of the churches attached to the Great Church, in the year 892 (A.D. iI76) of the Blameless Martyrs. ~ The building lasted until the time of Shawar as-Sa'di 4, vizier in the caliphate of Al-'Adid, and of [the invasion of] the Ghuzz and the Kurds 5, who came with Yusuf Salah ad-Din ibn Ayyub, the Kurd, who became governor of Egypt, and was called, on the dirhems and dinars, 'Partner Erasure in original. 2 lA is here correctly written; compare jai. on fol. 5 a. 3 The Coptic Thoouth (owoTo)=Aug. 29-Sept. 27. 4Vizier from A. H. 558=A. D. r62 to A. H. 564=A D.. I68 to the last of the Fatimide caliphs, Al-'Adid. See Introduction. As-Sa'idi is incorrect. 5 Here the copyist has correctly written \jIf jAl instead of l\ j;ill as on fol. 2 a and elsewhere. n [II. 7.]

o9~ CHURCHES AND MIONASTERIES OF EGYPT. of the Prince of the Faithful,' upon the invasion of the king of the Franks, on account of the victory gained over them during the year 5592 (A.D. 1164). The Ghuzz and the Kurds attacked this church, with the mob of Cairo, and it was burnt with fire3, and rased to the ground like the other churches, in the month of Jumada the First in the year 559 1 Gold dinars of A. H. 57 have the following inscription: LSJg. sl) 41)J J 1 J 6, ^ *^ z.ll,,1 J.. a.'\ J -b.. rk jo Ja1 d. ~o1w 'In the name of God the compassionate and merciful. This dinar was struck at Cairo in the year 57I. There is no deity but God alone; he has no partner. Abf Muhammad Al-Mustadi bi-amri '11ah is Prince of the Faithful. Mahomet is the Apostle of God, who sent him under his guidance with the true religion, that he might reveal it above all religion, even if the polytheists are indignant thereat; may God bless him and his family and the most Victorious Prince Yfisuf ibn Ayyfib.' (Poole, Bril. Mus. Cal. of Or. Coins, iv. p. 63.) Silver dirhems of Damascus, A. H. 573, have the following superscription: ^\ sUU1 4\ Jabs tJ@ uaJ^ \ Y1 a1 \ J1 Y ^\ 4. \ c1 \ 1.: L ON &e. I.1. Lza > J.J. LS;JI1 li 'Al-Imam Al-Mustadi bi-amri '1a1h, Prince of the Faithful. There is no deity but God alone. Mahomet is the Apostle of God. Al-Malik an-Nasir Salla ad-Dunya wad-Din Yfisuf ibn Ayyfib, &c.' (Ibid.) From these inscriptions it does not appear that Saladin (Al-Malik an-Nasir, &c.) was actually called ' Partner' of the caliph al-Mustadi, Prince of the Faithful, upon the coins; but that he was named upon them as if he were his partner. The dirhem was a silver coin about forty-five grains in weight. 2 Amaury, king of Jerusalem, invaded Egypt in A.H. 559, but his final and ignominious retreat on the approach of Saladin was not till A. H. 564. The burning of Al-Fustat by order of Shawar is several times mentioned in this work; see Introduction.

CHURCHES OF AL-FUSTAXT: 91 (A.D. 1164). Afterwards it was restored, in the year 560, and the excellent Shaikh Abu 'l-Fakhr undertook its rebuilding. He had been scribe for religious matters in the caliphate of Al-Hafiz; and he was assisted in this act of restoration by the distinguished Shaikh, Aba Hasan ibn al-Amahh, in the year 892 of the Righteous Martyrs (A.D. 1176). After this, all the churches that had been wrecked were restored by the following shaikhs and chief men: the Shaikh As-Sa'id Shadid al-Mulk ibn al-Fakhr ibn Busaiwah, and Abf 'l-Barakat his son, and Al-As'ad Abu 'l-Khair Jirjah ibn Wahab, known as Ibn Fol. 25 b al-Mikat. The restored churches were consecrated, by the help of God; and prayers and liturgies have been offered in them up to this day. ~ When the restoration took place, and when this great churchI mean Al-Hamra-was put into order, then the envious and the contentious were indignant because it had been erected anew; and they incited the common people to assist them, and they pillaged the church, and it was destroyed a second time. Afterwards the property of the church that had been scattered was restored, and a fresh consecration took place, and the liturgy and prayers were offered according to the customary practice. ~ The tomb of Al-Mu'allim Sarfr al-Jullal, which has been mentioned before, remains in this church to the present day'. In this church there is also a tank, and a well of running water. ~ The aforesaid Al-As'ad Abu '1-Khair ibn al-Mikat was sent for by Shawar the vizier, who was indignant with him without just cause; and began to subject him to tortures. So he died a martyr. His body was carried to this church and buried here. May the Lord grant rest to his pure soul! He was laid in the northern porch. Outside this church and near it there is a Christian burying-ground. ~ Near the above-mentioned church of John the Baptist, there was I am quite unable to identify this church, and indeed doubt its existence at the present time. The Epiphany tank and the well of fresh water are common features in the churches of Egypt; see Coptic Churches, i. p. 22. (A. J. B.) n 2

92 CHURCHES AND.MONASTERIES OF EGYPT. a kitchen1, which was pulled down by the Shaikh As-Sa'id Abu 'l-Fakhr Sa'id ibn Busaiwah, who rebuilt it as a church dedicated to Our Lady the Pure Virgin. When it was completed, it was consecrated by the Fol. 26 a father and bishop, Anba Gabriel, bishop of Misr, in the presence of Anba Peter, bishop of the Fayyum, on the fourth Sunday of the Holy Fast, being the fifth of Barmahat2 in the year 903 of the Righteous Martyrs, which is equivalent to the i9th of Dhu 'l-hijjah, in the year 582 (A.D. 1187). From the roof of this church a view is obtained of the Pool of Karun3. The view from this church is agreeable, on account of the gardens and pleasure-grounds and handsome buildings which surround it. It is spacious and pleasant during both the high Nile and the seed time, and there are many people in the gardens and pavilions which surround it. Among those who at any time have attacked this church there was a body of blacks, called the Juyfishiyah4, who grew insolent and violent, and whose hands were stretched out until they stopped the roads and seized the money of travellers, or shed their blood. When the Ghuzz and the Kurds obtained possession of Egypt, in Rabi' the Second of the year A.H. 564 (A.D. 1169), a body of Armenian Christians overcame the blacks, and drove them away and killed many of them; and the quarter which they inhabited was left deserted: it was in the neighbourhood of Al-Hamra, as it has already been said. The quarter was bought by Hatalba the Ghuzzi, wali of Cairo, from the Divan; and he ploughed it, and made wells and waterwheels, and laid it out in gardens, and sowed seeds of many plants, and was the first to make the ground Fol. 26 b green with vegetation. The entrance to the church was altered, since there was no door in this street, but it was at the side, in the road mentioned. 1 Probably one of the sugar manufactories, of which there were many in Al-Fustat and Cairo at this time. 2 The Coptic Pharmouthi (c,&pJ.o''oi) = March 27-April 25. 3 This was one of the pools between Al-Fustat and Cairo, and its banks were thickly peopled when Al-'Askar and Al-Kata'i' were flourishing, but were desolated when Cairo superseded these suburbs. See Al-Malkrizi, ii. p.. This was one of the troops of which the army was composed; see fol. 54 a.

POPULATION OF EGYPT. 9 93 Population of Egypt. ~ The book of Fadd'il Misr'I relates that Al-Wali'd ibn Zuwa.'ah was set over the taxes of Egypt, in the caliphate of Hish~m ibn 'Abd alMalik al-Ahwal, and went to number the population, and stayed six months in Upper Egypt, and in Lower Egypt three months. He counted more than ten thousand villages; and in the smallest of the villages there were five hundred male Copts; and the total number of the Copts was five millions of souls. Th e Nile. ~ The learned are all agreed that there is not in the world a river of greater length than the Nile 2. For its course through the land of the Muslims amounts to more than a month's journey; and its course through Nubia to two months' journey; and for a journey of four months it flows through uninhabited deserts, until the source is reached in the Mountains of the Moon, to the south of the Equator3. There By Al-Kind'i. 2This account of the course of the Nile is quoted in almost the same words by Y a5kfit, Geogr. Wonl. iV. P. AI r. See also fol. iioi a. This statement is borrowed by the Arab geographers and historians from the Geography of Claudius Ptolemy, which was translated into Arabic in the reign of the caliph Al-Ma'muin, A.H. 198=A.D. 813 to A. H. 218. AD. 833, although this translation has long been lost; see HaJ"j Khalfah, ed. Fluegel, i. pp. 602-3. Ptolemy says (Geogr. bk. iv. c. viii) that to the west of the Anthropophagous Aethiopians lie the Mountains of the Moon, from which the melted snows flow into the lakes which form the sources of the Nile, and these mountains extend from long. 570, lat. 12' S. to long. 67', lat. 120 S. (.0' T~v 2Aq~vqv oposv d/b' ov',V9ro~e'om-t ra& Xtd vasv at' roZ3 NEL'Xov X4'.waL Ka'L E'7rfEEL ~Lo~a~ a ~epar To) T~~ ~X?11J POVS' vCVT.L7 Kal 6( vo'r.~l Ibn al-Faklih al-Hamadaini says in the Kildb al-Bulddn, which he wrote about A.H. 290=A.D. 903, that the Nile comes from two lakes beyond the equator, called Buhai'ratd'n-Nffl (ed. De Goeje, p. ve). Al-Mulkaddas'i says that according to Al-JQiai~nii the Nile rises in the Mountains

94 CHURCHES AND MONASTERIES OF EGYPT. is no other river, again, which runs from south to north, except the Nile; and there is no river which flows both into the sea of the Romans and the sea of the Chinese1, except the Nile of Egypt. There is no other river, too, which rises when the heat begins, at the time when other rivers fall, and some rivers and springs are entirely dried up; and as the heat increases so the height of the Nile increases; and Fol. 27 a there is no other river which rises and falls regularly except the Nile; nor does any river in the world produce such a revenue as that which comes from the overflow of the Nile. Churches of Al-Fustat (continued). ~ In the aforesaid quarter2 there is a church dedicated to the Angel Gabriel, which was restored by Su'luk al-JullAl. Above it there is a church named after the Nativity of our Lord Jesus Christ in the Flesh. The cupola over the sanctuary of the church is very lofty, and is conspicuous from a distance; it was erected by the brother 'Abd al-Masih. The Ghuzz and the people of Cairo pillaged it, and broke the pillars of the apostles3, and part of the roof was burnt. In conseof the Moon, and flows first through two lakes beyond the equator (ed. De Goeje, p..). 'Abd al-Latif says that the sources of the Nile are springs which rise in the Mountains of the Moon, eleven degrees beyond the equator (ed. White, p. 4); and Al-Idrisi says sixteen degrees (ed. Rome, p. I9). (A. J. B.) 1 The Red Sea was looked upon as a branch of the Indian Ocean or China Sea; cf. fol. I9 b. The Mardzsd al-Ittzld' says: J^\ us) c^ L, j.LJsl. 'The Sea of Al-Kulzum is a branch of the Indian Sea.' Our author means, of course, that the Nile was connected with the Red Sea by means of the canal of Cairo (Khalzj Amzr al-Mu'mzinn). (A. J. B.) 2 I.e. Al-Hamra. 3 The expression Al-Busluldl ( L"J.1) undoubtedly denotes the main columns of the nave, frescoed or painted with the figures of apostles. I may quote a surviving example from the church of Abu Sirjah in the Roman fortress of

CHURCHES OF AL-FUSTAT. 95 quence of this, the restoration of the church was undertaken by the Shaikh Ath-Thikah Gabriel, the scribe, in the caliphate of Al-'Adid; and it was consecrated afresh, and the liturgy was celebrated in it. Now at this church there was a lotus-tree' of large size and well proportioned, which grew as high as the roof of the church; this tree was cut down and sold for a considerable price, and the money was spent upon the rebuilding of the fabric. Besides this, there is a fourth church, large, and contiguous to the others; surrounded by a wall of sun-dried bricks; with a separate door leading into it. It is among gardens and pleasure-grounds, and commands a view of the canal. When Misr was burnt, in the month of Safar, in the year 564, this church was pillaged and part of the walls was thrown down, and not a single Christian was found at the time to undertake its restoration; so that it has remained to this day in Fol. 27 b suspense between hope of revival and the prospect of utter ruin. The wall of the aforesaid fourth church was destroyed and levelled with the ground; and the church was profaned through the destruction of its wall, and became contiguous to the road, and was united with a pavilion in the garden, known as Duwairah Sandal2. Part of the roof also disappeared, namely the timber above the sanctuary; therefore the Shaikh Al-Jullal Ibrahim undertook to restore it, with the help of some Babylon: 'On each of these eleven ancient pillars is painted the life-size figure of a saint or apostle, now so begrimed and obscured that in the doubtful light all may easily escape notice, and it requires close attention to make them out when discovered.' Coptic Churches, i. pp. 187-8. (A. J. B.) 'Abd al-Latif says: 'The lotus-tree is plentiful in Egypt, and its fruit is the Nabk, and is very sweet' (ed. White, p. 58). Al-Makrizi mentions the lotus-tree among the principal objects of cultivation in Egypt; see Khztat, i. p. i.r. (A. J. B.) 2 This may be a proper name, or the correct translation may be 'Pavilion of Sandal-wood.'

96 CHURCHES AND MONASTERIES OF EGYPT. of the chief men. They put part of the church into order; and the liturgy was celebrated in it on one occasion. Part of it, however, remained neglected, but it continued to be visited twice or three times in the year. The partial restoration was carried out with much care and labour on the part of the tenants of the neighbouring garden; and it was completed on the 26th of Ba'unah1. It was arranged so that it no longer remained possible for men and women to enter the church from the garden, as they had been able to do on account of the union of the ground, which had formerly been within the enclosure of the church, with the garden. In the year 903 of the Martyrs (.... 91o) the church was improved by the Shaikh Abf Sa'id ibn Andunah, the financial secretary of the Divan and chief notary, who rebuilt that which had been thrown down, and completed the dome, and whitewashed it. The consecration was performed by Anba Gabriel, bishop of Misr, in the presence of a body of bishops, priests, and deacons, of the chief Fol.28a men and of the orthodox laity of Misr and Cairo. The liturgy was established in the church for every festival and every Sunday and the night2 of Sunday. The aforesaid Shaikh Abu Sa'id was present at all times in this church with a body of priests and deacons of the sons of the chief men; at all the festivals, and at the night and day services of Sunday. He also bought the courtyard in front of the church, and opened a road to it from the canal. Now the church returned to its proper condition; and a body of monks took up their abode there. The shaikh provided for the church and for them. Now a congregation of priests and deacons and Christian laity again began to visit the church every Sunday. All this took place in the patriarchate of Anba John3, the seventy-fourth in the order of succession. In the same street there is also a church of the Melkites. There were five churches in this street, from one of which a procession issues The Coptic Paoni (ni.&wLn)=May 26-June 24. 2 I.e. the vigil services of Saturday night: the 7ravvvXl'es or &uvvKrepevaeL of the early church (see e.g. Eusebius, H. E. ii. I7; vi. 9). 3 Occupied the see from A.D. I I89-1216; see Renaudot, His/Pair. pp. i554-67.

A ZMAD IBN TUL w.U9 97 on Palm Sunday, and goes up to Cairo. The Ghuzz and Kurds took possession of four of the churches [of the Melkites], robbed them of their timber, and threw down their walls, so that they were level with the ground, on account of the weakness and small numbers of the Melkites; but one church of theirs remained, near the church of Saint George of the Copts in this quarter'. Ahmad ibn Tulzn. The biography of Al-Mu'tamid2, the fifteenth of the Abbaside Fol.28b caliphs, relates that the number of the persons killed by Ahmad ibn Tuln 3 or by his troops was two thousand. Sayings of Mahomet with regard to the Copts. ~ The Book of Fada'il Misr4 states, among its narratives, that the Copts of Egypt are related by affinity to Abraham, the Friend of God5, and to Joseph the Truthful6; and the chain of this tradition starts from 1 Al-Hamra. 2 Reigned from A.H. 256 to 279=A.D. 869-892. 3 Walt of Egypt from A.H. 254=A.D. 868 to A.H. 270=A.D. 884, and builder of the famous mosque, still in existence, which bears his name. See Introduction. 4 By Al-Kindi; see fol. 26 b, &c. 5 Through Hagar. The Arabs preserved the tradition of their descent from Ishmael, and prided themselves upon it; see Ibn Hisham, Szrah Sayyidznd Muhammad, ed. Wiistenfeld, i. p. v f., where the author quotes Ibn Ishak, who died A.H. I5I=A.D. 768. Cf. Abu 'l-Mahasin, i. p. r'r. 6 Through Asenath, daughter of Potipherah, priest of On. As-Suyftt says:,; Ll Jl^BL ^J at LP ^ b1^ a la e + CA s z %. JU I aL ts d -'.. L\ 'Ibn 'Abd al-Hakam says: 'Umar ibn Salih informed us that he had learnt from MarwanT al-Kassas that three of the prophets were connected with the Copts by affinity; for Abraham had Hagar as his concubine; and Joseph married the daughter of the chief [priest] of'Ain Shams [i. e. On or Heliopolis]; and the Apostle of God had Mary as his concubine.' (7Husn al-Muhddarah, i. p. v.) o [II. 7.]

98 CHURCHES AND MONASTERIES OF EGYPT. the companions of Mahomet. Ashhab ibn 'Abd al'zl said: ' When you conquer Egypt take charge [of the inhabitants], for truly they may claim your protection, and kinship with you!' asm i1 ibn 'Abba~s said, quoting from Ashhab: 'Take charge of the Copts of Egypt, for you will find among them useful auxiliaries against your enemy.' Abu' Salimah 3 said: 'Mahomet at his death said, "I charge you to drive away the Jews from the Arabian peninsula4. Then he added: 1Ashhab ibn 'Abd al-'Azilz is the authority quoted by Ibn 'Abd al-Ifakam in his Fu/z2h Mz'r, from which our author borrows the whole of this passage. AsbIhab is said to have derived the tradition from M\alik ibn Anas, who quoted Ibn Shahah, who quoted 'Abd ar-Ra-imain ibn Ka'b, who quoted his father, who heard the words of the 'Apostle of God.' See As-Suyfiti, ljusn al-llibaddarah, i. p. a. Cf. Ibn Hishaim, Szrah Muhammnad, i. p. a, and Abf^ 'I-M~ahasin, i. p. r a. 2 As-Suyft'i's words are: ju jQ 6 'Ihn 'Abd al-H~akam quotes from Muslim ibn Yusa~r to the effect that the Apostle of God said: Take charge of the Copts, for you will find them excellent auxiliaries in fighting your enemy.' (h4Jusn al-Muh~dd1arah, i. p. i.) IThis is a mistake of the author or his copyist for Urfim Salimab, tbe name of one of Mahomet's wives. As-Suyu~ti says: 'At-Tabar~n'i in AlI-Kabzfr and Abfi Na"tm in Dald'i an-Nabz2'ah quote, according to a genuine chain of tradition, from Umm Sal~imah to the effect that the Apostle of God..., at tbe time of his death, charged them, saying: God! God is with the Copts of Egypt; for you shall conquer them, and they shall be for you an increase of numbers and a body -of auxiliaries in the path of God.' (klusn al-Muhdciarah, i. P. I. 'This command of the Arabian prophet is handed down among the ' genuine' traditions collected by Al-Bukha~rt; see his Ki/db al-Jdmi" as-S5ahzfh, ed. Krehl, pt. i. p. r i i, under the title:

SAYINGS OF MAHOMET WITH REGARD TO THE COPTS. 99 "God! God commits the Copts of Egypt to your charge; for you shall rule over them, and they shall be to you an increase of numbers, and a body of auxiliaries in the path of God." He said also: "Take charge of the men with curling hair, the Copts of Egypt, for truly they are your uncles and kinsmen, and your auxiliaries against your enemy, and your helpers in your religion." Then some one said to him: "But how shall they help us in our religion?" To which he replied: " They shall relieve you of the affairs of this world2, so that you may be at leisure for religious worship."' According to the tradition handed down from 'Abd Allah ibn 'Amr ibn al-'Asi, Mahomet said3: 'The Copts As-Suyutf says: bn Abd al-. akam quotes from fsa) i bn Ab Ayyb al-Y fa, who reports God. l l i 1ck and swooned, and when he recovered, he said Take charge.. (*\Y v... w\ Jr U t1 ~1\~ Jl\ Jj J JUii. SJ Y \1 J3 loI r\^l,IJ Jc ~\8 re 1lD J 1 ray o 9 Jlao JJ ju-9 X liJ1 Jiil rAid Joi U 1 J- L 1. (i: i9:l W'dJ.., Ibn 'Abd al-Hakam quotes from Mfisa ibn AbM Ayyfib al-Yafa't, wNho reports the words of a man of the tribe of Al-Marbad to the effect that the Apostle of God... fell sick and swooned, and when he recovered, he said: Take charge of the men with curling hair. Then he swooned a second time, and when he recovered said the same words. Again he swooned for the third time, and said the same words. So the bystanders said: The Apostle of God commits to our charge the men with curling hair; and when he recovered they asked him his meaning. So he said: The Copts of Egypt are our uncles and our brothers-in-law, and they shall be your auxiliaries against your enemy and on behalf of your religion. Then they said: How shall they help us in our religion, 0 Apostle of God? Then he answered: They shall relieve you of the affairs of this world, so that you shall be at leisure for religious worship,' &c. (.tusn al-Muhddarah, i. p. v.) 2 See note on fol. I6. 3 Abu 'l-Mahasin quotes the following among the 'sayings of the Prophet with regard to Egypt:' 02.

I00 CHURCHES AND MONASTE.RIES OF EGYPT. are the noblest of foreigners; the gentlest of them in action; the most Fol. 29 a excellent of them in character, and the nearest of them in kinship to the Arabs generally, and to the tribe of Kuraish in particular.' Mahomet also said emphatically': 'God! God is among the protected people, the people of the desert, the blacks, the men with curling hair2. They are related [to the Arabs] and akin to them, in distinction from all the other protected peoples.' Mission from Mahomet to the zukaukis. Mahomet sent Hatib3 ibn Abi Balta'ah, of the tribe of Lakhm, to the Mukaukis, governor of Alexandria, to urge him to adopt the religion ^lL^ \ ^S^ lpG \ ^ J^ J9.... u_>\12 ^s J. ^\ 1 JW A^I~ ^/^ A^ syill) is. rV) l " Abd Allah ibn 'Amr ibn al-Asi says: The people of Egypt are the noblest of all foreigners; the gentlest of them in action, the most excellent of them in character, and the nearest of them in race to the Arabs generally and to the Kuraish in particular,' i. p. rr. 1 Cf. Ibn Hisham in his Life of Mahomet: Jl Jra ^\ 1Xe4 ^yk j ec He a 5 J - Ad S t-U,I drli cLx J oy vl ^.\ '.. ~\ A \ J ) \ 4l. "Abd Allah ibn Wahb informed us, quoting from'Abd Allah ibn Lahi'ah, who reported the words of 'Umar the freedman of Ghufrah, that the Apostle of God said: God! God is among the protected people, the natives of the black soil, the dark-coloured people, the people with curling hair,' i. p. o. 2 It is said to have been the curling hair of Mary the Coptic maiden which attracted the admiration of Mahomet. 3 The mission of.Hatib took place in A.H. 6=A.D. 628, at the time when Mahomet also sent envoys with the same object to the king of Persia, Heraclius, emperor of the Romans, the prince of Ghassan, the governor of Yemen, and the Negus of Abyssinia. Ibn Hisham compares this proceeding of the Arabian prophet with the sending out of the twelve apostles by Jesus Christ. See At-Tabari (ed. De Goeje), ser. i. p. i oo f.; Ibn Hisham, Sarah Muhammad, p. v l; An-Nawawi, TahdhMb al-Asmd, pp. Iin and vor; As-Suyftt, i. p. A ff.; Ibn al-Athir, ii.. rr-v ff..e.,..,

THE THREE IHAMRAS. 101 of Islam; but he did not do so. Hatib, when he returned to Mahomet, brought him as a gift four maidens, among whom was Mary' the Copt, and Sirin, her sister, and his mule Duldul2, and his ass Ya'fTr, and a purse of money, and a eunuch3 whom the Mukaukis also sent with them. Mary became the mother of Ibrahim4. Her sister Sirin was given by Mahomet to Hassan5, the poet, and she became the mother of 'Abd ar-Rabman, his son. The Three Hamnrcs. ~ Section in which are mentioned the three great Hamras6, which are Al-Kuswa, Al-Wusta, and Al-Hamra ad-Dunya. According to the Khitat of Al-Kindi, in a copy of the Futz.h Misr, the Hamra were a people of the Romans, among whom were the BanO Nabih and the Banu 'l-Azrak and the Banu Ribil; or, perhaps, a people of the Persians; and 'Amr ibn al-'Asi named them Al-Hamra, because they were not Arabs, and had become Christians. 1 Mary is described as being exceedingly beautiful, of fair complexion, with curling hair. She became a Mahometan, and the prophet took her as his concubine. She died in A.H. 15 or I6. See authorities referred to in last note. The Surat at-Tahrtm refers to Mary the Copt. 2 This is said to have been the first mule seen in Arabia; see Ibn aI-Athtr, ii. p. rrA^. 3 The eunuch's name was Ma'bfr; see Ibn al-Athir, ii. p. rrv. 4 Ibrahim, the son of Mahomet and Mary the Copt, lived to the age of fifteen months, and died in A.H. IO=A.D. 631, so that Fatimah was the only child of Mahomet who survived him. 5 Hassan ibn Thabit died at Madinah A. H. 54=A.D. 674; see An-Nawawi, Tahdhlb al-Asmd, p. r.r f. 6 The three quarters named Hamrd, a word which is apparently the feminine of ahmar, 'red,' lay between Al-Fustat and Cairo. The quarters or suburbs of Al-'Askar and Al-Kata'i were subsequently built upon their site. The Hamras were founded at the time of the conquest of Egypt by the Arabs, but fell into decay about the time of the fall of the Omeyyad dynasty. Al-Makrizi (Khitat, i. p. riA) and Ibn Dukmak (iv. p. v f.) mention the foundation of the three Hamras in terms similar to those employed by our author here and below, fol. 32 a ff.

I02 CHURCHES AND MONASTERIES OF EGYPT. Fol. 29 b The Hamra al-Wusta, which is known as Al-Kantarah1, is the place where the Red Standard stood at the time of the conquest of Misr by the Arabs; and around it were gathered those who asked protection [of the Muslims], and marched in their rear-guard. On this account the place was called Al-Hamra2. Monastery and Church of Saint Mennas. ~ The monastery3 named after the martyr Mennas4, the owner of the three crowns5, which came down to him from heaven, who was a native 1 See above, fol. 23 b. 2 In this passage we have a different account of the origin of the name Al-Hamra, deriving it not from the appellation of a tribe, but from the Red Standard (Ar-Rayat al-Hamrd). 3 Between Al-Fustat and Cairo, in the Hamra, which was afterwards called Kanatir as-Saba'. A church and monastery of Abfi SIina are still existing, but better known to-day as MAari Mina. They are fully described in Coptic Churches, i. p. 47; and in ii. p. 362 a brief legend is given, identifying the saint with the church at Maryit. Under the Sultan An-Naslr Muhammad ibn Kala'fn, the monastery and church of Abf Ilina^ were wrecked; but they have since been restored; see Al-Makrizi, Khzitat, ii. p. o r. (A. J. B.) 4 The festival of St. Mennas is kept by the Copts on Hatur I5=Nov. 11, and by the Roman Church on the same day. It is said that his father was a native of Nakyus, but was appointed governor of the province of Africa. Under Diocletian, Mennas, who was then serving in the army, was beheaded on account of his attachment to the Christian religion, and was buried near Lake Mareotis. See Bib. Nat. MS. Arabe 256 (Synaxarium), ff. 53 b-54 b. Am6lineau, Acles des MM. de l'*glise copte, p. 88 ff.; Eutychius, Annales, i. p. 402. St. Mennas is represented in Coptic paintings accompanied by camels, because some beasts from the sea like camels prevented his body from being carried away from the spot where it was destined to be buried, and when the body was laid on the back of three camels in succession, each refused to move in spite of blows; see Synaxarzum. 5 This is an allusion to the legend that St. Mennas saw heaven open, and the martyrs wearing beautiful crowns, such as were afterwards bestowed upon him.

MONASTERY AND CHURCH OF SAINT MIrENNAS. 103 of Nakyusl, and whose pure body is buried in the church2 at Maryut3, was restored in the caliphate of Hisham ibn 'Abd al-Malik ibn Marwan, when Al-Walid ibn Rufaah was wall, at the expense of all the Christians who lived in that quarter, in A.H. Io6 (A.D. 725). This was after the conflict with the Arabs, when the Christians complained to the wall that their women and children were not secure from molestation while going to and returning from the churches in Misr, especially on the nights of the Forty Days' Fast. In consequence of these outrages a great number of the Arabs were killed. There were in this quarter many chief men among the Christians; so they were allowed to restore their churches, and they began to rebuild Al-Hamra, and to renew what had been destroyed there. They renewed the church [of Saint Mennas]4, and made for it beautiful The Arabic Nakyus was called NIKdovs or NuKov by Greek authors, and Niciu in the Itinerary of Antoninus. It is a town frequently mentioned by Coptic writers. It is also called Ibshadi (cLl).in the Copto-Arabic lists of names, and is the Coptic nTy&t-. The modern village of Ibshadi, which in 1885 had I,059 inhabitants, is probably on the site of the ancient Nakyfis; it is in the district of Manff, in the province of Al-Manfiflyah, and a little to the east of the Rosetta branch of the Nile. See Yakutt, Geogr. JW'ir/. iv. p. ^.; Quatremere, Mem. i. pp. 420-446; Amelineau, Glogr. pp. 277-283. 2 It is said that the grave of St. Mennas at Lake Mareotis remained for some time unknown, until a princess was cured of leprosy by mould from it. The emperor then erected a church over it, which was replaced by a larger church built by Arcadius and Honorius. See Synaxarzum, loc. cit., and Amelineau, Acles des MM. p. p. o. 3 This town, the Coptic iU&pL-IU'H C, and the classical Marea (MapEa), on the shores of Lake Mareotis, was flourishing after the Arab conquest, but seems to have fallen into decay before A. D. 1376, as its name does not appear in the revenue-lists of that date. Some ruins on the borders of the lake, however, still bear the name. Amdlineau, Ge'ogr. pp. 24I-3. 4 Al-Makrizl mentions as the chief act of Al-Walld ibn Rufa'ah, wall of Egypt, that in A. H. I 7 he allowed the Copts to rebuild the church of St. Mennas in the Hamra. According to Al-Makrlzl, Al-Walld died in A.H. 117=A.D. 735, after governing Egypt for nine years and five months. See Khitat, i. p. r.r.

104 CHURCHES AND IMONASTERIES OF EGYPT. vessels of silver and other things. They also bought much property, Fol 30 a besides a garden in which were two wells with waterwheels; and all this property was occupied by houses. In the church was a large tank. Several churches in the upper story [of Saint Mennas] were rebuilt, namely the church of Saint Georgel, which is said to have been originally dedicated to Saint Theodore2; and a church named after the martyr Saint John3. There was in it, [I mean] in the Great Church of Saint Mennas, the body of the martyr Saint John, on a stand of solid wood4. The river was near to this church, but afterwards receded from that place, and changed its bed until it reached the church of Theodore at Damanhur5 upon the river, and did damage to that church, and afterwards removed to the church of the Lady at Shubra. The church of Saint John was restored, after the fire6, by the most honourable Shaikh Ibn Aba '1-Fada'il ibn For the arrangement of these satellite churches or chapels, see Coptic Churches, i. p. 137. (A. J. B.) 2 Our author does not state whether this is St. Theodore the Greek or Western (AmshTr 28=Feb. 22), St. Theodore the Eastern (Tubah I2=Jan. 4), or St. Theodore of Shutb (Abib 20=July 14). 3 There are four martyrs of the name of John in the Coptic calendar, commemorated respectively on Abib II=July 5, and I9=July 13, Ba'unah 14= June 8, and Tfit 7=Sept. 4. 4 Similar reliquaries may still be seen in some of the churches: as a rule, however, relics are enclosed in small bolsters of silk and placed in an aumbry. One moveable reliquary such as that of the text, the only one at Cairo, is to be found at the church of Al-Mu'allakah in the Roman fortress. In the Natrfn desert, Dair as-Sfriyani contains another, and a third belongs to the chapel of Al-'Adhra adjoining the church of Anba Bisha'i; while several bodies are preserved at Dair Abfi Makar. See Cophic Churches, i. pp. 219, 304, 320-I, 338, &c. (A.J.B.) 5 Damanhfr Shubra, close to Cairo; not to be confounded with Damanhir in the Delta. These alterations of the course of the river are partly but imperfectly indicated upon the plan in vol. i. of Mem. de la Mzssion Archeol. Franf., showing the topography of Cairo. But the plan is incomplete. (A. J. B.) 6 The burning of Al-Fustat by order of Shawar.

MONASTERY AND CHURCH OF SAINT MfENNAS. 105 Abu Sa'id, in the caliphate of Al-Adid, and the vizierate of Shawar. The church of the Holy Nativity looks upon the courtyard of the Great Church, and so does a very small church which was renewed by Abu Ghalib ibn Abi 'l-Makarim al-Bilbaisi, and named after Saint Mercurius. In the Great Church' there is an ambon of coloured marble, the greater part of which is red and transparent; it is supported by marble pillars, of skilful workmanship. There is also an episcopal chair of wood. Near [the ambon], on the north side, there is an altar, dedicated to the martyr Mercurius, and provided by the Shaikh Abu 'l-Fadl, son Fol. 30 b of the bishop, which has a wooden tablet2 upon it. Above the altar in the sanctuary, there is a wooden cupola3, supported by marble pillars; and upon this altar too there is a wooden tablet. Near this church is the monastery, entered by a separate door; and here there are a number of nuns, in separate habitations. In the monastery there is a well of running water, which was dug and sounded and furnished at the expense of the Shaikh Abu Zakari As-Sairafi, in the caliphate of Al-Hafiz. ~ Within the sanctuary was [the entrance to] the bakehouse4, in which is an ancient tomb. This bakehouse was selected by the Shaikh Al-As'ad Salib ibn Mikha'il, the son of the hegumen5, who separated We are still occupied with the church of St. Mennas. 2 The wooden tablet is a common feature of the Coptic altars to-day; see Coptic Churches, ii. pp. 3-5, and the woodcut there given. (A. J. B.) 3 This is a reference to the baldakyn so often seen in the Coptic churches. (A. J. B.) 4 The Bazi al-'Ajzn or ' House of Dough' is the chamber in which the eucharistic breads are prepared. (A. J. B.) 6 The Greek qyovpevos, borrowed through the Coptic. A commoner form of the word in Arabic is '4~ (kummus). The hegumen is properly, of course, the abbot of a monastery; and the office of ordination of the hegumen refers entirely to the duties of an abbot; see e.g. the office in MS. Bodl. II I. The title of hegumen, however, is often given to priests of a superior rank, as, for instance, to the priest in charge of the patriarchal church of Cairo. Cf.Vansleb, Hist. de l'1glhse d'Alex. p. 178. P [II. 7.]

io6 CHURCHES AND MO1NASTERIES OF EGIPT. it off, and made it a church, dedicated to Saint George, with a separate door near the Great Church, and also a door from the sanctuary. When he had completed this church, it was consecrated by the bishop Anba Mark, bishop of Cairo, in the presence of Anba Jonas', the patriarch; and the liturgy was celebrated in it. Much opposition was made by evil-minded Muslims during the furnishing of this church, and so the Christians explained that it rightfully belonged to this [Great] Church, and was not a new building; and God helped the right, and those among the Muslims who knew, testified that it had been a chamber within the church, according to the testimony of those who lived near the church. Fol. 31 a This church stands among gardens, and is beautifully situated; and is much frequented by the monks and others. ~ In the month of Jumada the First, in the year 559, when the Kurds and the Ghuzz came with Salah ad-Din Yusuf ibn Ayyub, and the king of the Franks2 was appealed to for help against them, then this monastery and this church were burnt to the ground, except the apse3, and the northern and southern sides of the sanctuary, which were preserved intact. These were restored, and domes and arches were built, and piers [were set up] instead of the marble columns, in the caliphate of Al-'Adid, and in the vizierate of Shawar. The expenses were paid by the most excellent Shaikh Salib, already mentioned, and by Karim ad-Daulah ibn 'Ubaid ibn Kurrus al-Jullal, and by Mansur ibn Salim al-Jullal, of Cairo, and by others; and out of the money brought by Makarim ibn Aba 'l-Minna, the priest of the Church of the Lady, called Al-Mu'allakah, at Misr, to Anba Jonas, the patriarch, as a consecration fee4, that he might make him bishop of Otherwise called John, the seventy-second patriarch, A. D. II47-1167; Renaudot, Hist. Pair. pp. 517-530. 2 See Introduction. 3 See note on fol. 5 a. Shartdn'yah (al.h_.0,) is the Greek XeLpoTovia, used as an ecclesiastical term for 'ordination' or 'consecration.' The fact that it had acquired the secondary meaning which it bears in the text points to the existence of simony to a considerable extent among the Copts.

MONASTERY AND CHURCH OF SAINT MIENNVAS. 107 Tunbudha1, although the acceptance of such fees is forbidden by the canons. So the patriarch accepted the money for this object, and [the priest] was consecrated bishop. [The expenses were also paid] out of the money raised by the sale of the silver vessels belonging to the church. By the restoration, the church was completely furnished, as it had been before; and it was consecrated, and the liturgy was said in it. ~ The church of Saint John, which has already been mentioned, built Fol. 31 b above the Great Church2, was restored by the Shaikh Khassat ad-Daulah Abu 'l-Fada'il, known by the name of Ibn Dukhan, and was consecrated, and the liturgy was said in it. He also rebuilt, in front of it, a tower, close to it, which was old and had fallen to ruin; he built it in three stories in a place which belonged to the monastery. This and the furnishing were [partly] paid for by the most excellent Shaikh Salib, the above mentioned. The tower was not, however, completed; and the cause of the delay was Abu 'l-Barakat, son of the excellent Shaikh Abu 'l-Fakhr ibn Sibuwaih. While the aforesaid church was being restored, the greater part of the monastery was destroyed. [The Shaikh Salib] also dug a great well for a water-wheel. He also built the first story of the tower, and half of the second story; and he was making efforts to finish it, when he was addressed by the aforesaid Abu 'l-Barakat, who said: 'None shall finish this work but I, with my own money.' In the courtyards outside this church there are burying-grounds. The rest of the monastery and the pavilion have not been finished up to this time. Five wells have been dug in this monastery, and in the courtyards which surround it and are its property. The greater part of the houses and the shops, bought for this monastery when it was restored, were ruined; and those which remained Or Tanbadhah (iS..L), see Yakut, Geogr. Worl. iii. p. oo., whereas in i. p. rAo he gives Ucs.1. It was the Coptic T-rAcUT T, and is now in the district of Bani Mazar in the province of lIinyah, with a population in 1885 of i,487. See Amdlineau, Ge'ogr. p. 479. Tunbudha and Ishnin were called the 'Two Brides' (c.,L./Jl) on account of their beauty; see Yaikt, op. cil. i. p. roo. 2 Of St. Mennas.

io8 CHURCHES AND;IMONASTERIES OF EGYPT. were left deserted, and were surrounded by ruins. Then they were sold Fol. 32 a by Anba Mark, bishop of Misr, to a certain man, who demolished them, and carried away the bricks and the timber; so that this monastery remained in the midst of ruins, among the mounds of rubbish. ~ Among the dependencies of the church, within the wall which surrounds it, and on the northern side, there is a church, named after Saint Theodore, which is suspended1 and supported on marble columns. This church was wrecked, and its columns were carried away, and it was turned into a mosque, in the caliphate of Al-lHakim; and a minaret was built for it. The architectural features and the wall of this church remain outside the fabric. There is also, in the Hamra al-Wusta, a church named after Saint Coluthus2, built in the caliphate of Al-Amnir, and under the government of Suwarr ibn Rufa'ah, on ground bought by the Christians from the tribe of Banu Fahm; it stood near the baths of Ibn Najah, and the alley named Zukak ibn 'Akil3. The Three Hamrdas. According to the Book of Al-Khitat, by Al-Kindi, the three Hamrdas were the Hamra al-Kuswa, the Iamra al-Wusta, and the 1Any building resting upon columns is called 'suspended' (gy-). (A. J. B.) 2 This saint, whose festival is kept by the Copts on Bashans 25= May 20, was a priest, and his sister was married to Arrianus, governor of the Thebaid under Diocletian. Coluthus suffered martyrdom by decapitation after terrible tortures. See Georgii, De mziaculis S. Colulhi, &c., Rome, 1794; Zoega, Calal. Codd. Copt. p. 237, cod. xli; Amrlineau, Actes des MM. p. 21. The form of the name Kultah (i<) is analogous to Jirjah (a'), Sirjah (...), Tadrah ({?ls), Kurrah (v,), Andunah (za3j\), &c., and to Syriac forms such as 11s, derived from the Greek vocative; see Noldeke, Sr. Gram., p. 79. Cf. Coptic 1KoXee, &c. s Ihn Dukmak calls it k1. U J '. 3, J jl 'The Alley of Sahl ibn 'Akil in the Hamra;' see Kz'db al-Inhlsdr lz-wdsztah 'ikd al-amsdr, iv. p. rv. 4 Here follows an account of the laying out, at the time of the Arab conquest and of the first foundation of Al-Fustat, of the three quarters called respectively the Further, Middle, and Nearer HIamras. A similar account of the first laying out

THE, THREE HAMRA S.10 log HJAmra" ad-Dunya,, and the first part of them was that which was laid out by the tribe of Bilil ibn al-'Umar ibn al-Haf ibn Kud~'ah, from the street called Darb Az-Zajja~j`n, by which the market-place called SU~k Warda'n is entered, to the alley called Zu1kak~ Abii Farwah, or its vicinity, and it ends at the passage called Khaukhat al-Istabi, in the Ilamra'. That which was laid out by the tribe of Banfi Balhr ibn Suwa'dah ibn Afsa' extends from the Huamra ad-Dunya, opposite the Fol. 32 b mosque of Al-K~urftn, to the covered passage called Salkifat as-Sari or its vicinity. That part of the Hjamra al-W at which was laid out by Hadhil ibn Madrakah extends from the guard-house of AbM 'I-Mahajir or its vicinity to the place called Bain al-Kuimain'. That of these quarters is given by Al-MlalriZi, Khz'tat, 1. p. r IA, and by Ibnl Dukmalk, iv. p. to f. It is difficult at the present day to identify many of the points described. 1 Bain al-Kimain is south of the Roman fortress where Dair Ba'blu~n and Dair Ta~druls are situated. Jabal al-Kabsh is a rocky elevation in the quarter of Ibn Tfflf~n, and upon it stood the well-known Kal'at al-Kabsh, of which a good illustration with an interesting note is given in R. Hay's Ill1us/rahions of Cai'ro, London, 1840, fol. The hill on which this castle stood was also called J abal Yashkur. As far as I am aware there is no moat or canal at the foot of the hill now. But it is evident.so far that Abui Salilh is speaking of a quarter extending from. the Ba~b Ibn Tuiluan across the present rubbish-mounds in a south-westerly direction to Dair Ba~bluin. The mention of St. 1\'ennas below gives another fixed point, if it may be identified with the present Dair \I~r'i Mina; and this would show that Al-Hamra^ extended also west of the line from Ba~b Ibn Tali~n to Dair Ba~blu~n, in the direction of the 'Khaliij. Finally Dair AbM 's-Saifain, lower in the text, is described as situated in the H~amra^ ad-Dunya&. Al-Makrrizil states that under the Abbaside caliphs the Further H~amra^ was again built over, and called Al-'Askar, so that a plain which had grown hare save for the Christian monasteries dotted over it was once more covered with houses. See Hamaker's 'Expugna/ico Mcmphds oep 0.In the OMemoi'res de la Mirszon Arche'ologzque Franfaise au Caire, 1881-i884, there is an essay on the early topography of Cairo, illustrated with four plates, which are exceedingly interesting and, as far as they go, most valuable. But the author has strangely neglected this region of Old Cairo and Al-Hamra^, devoting all his learning and talent to the Fatimide city. Onl P. 417 (torn. i) there is a brief note upon Al-li1amra, which certainly makes the boundaries

C CHURCHES AND MONASTERIES OF EGYPT. part which was laid out by the tribe of Banu 'l-Azrak extended from the Hamra al-Kuswa to the street of Yashkur ibn Jazilah ibn Lakhm, and to Al-Kantarah and its road, down to the moat or canal, at the foot of the Jabal al-Kabsh, and to Al-Maja'iz and the monastery of Mary or its vicinity; and the flat below the hill is all named after Yashkur, from the cemetery and the mosque of Al-Khaluk and the pool of Karun and the hill of Yashkur ibn 'Udwan ibn Lakhm. The Book of Al-Khitat also relates that the tribe of Banu KinAnah ibn 'Amr ibn al-Kibr ibn Fahm laid out that part of the Hamra al-Wusta which extends from the alley of Sahl ibn 'Akil to the conduit where the wheat-sellers are, and the alley called Zukalk at-Turmus, opposite the church of Saint Mennas; and that the tribe of Banu Ruibil, whose ancestor Rubil was a Jew, laid out part of Al-HIamra, as far as the monastery of Mary, north of the gardens of Hawi and the mosque of Al-Khaluk on the flat. The sons of Yashkur ibn Jazilah ibn Lakhm laid out part of the Hamra al-Kuswa, namely the open place of Ad-Dunya and that of Ar-Rayah, and the road of Khulan from the Darb al-Kantarah to the market-place of Wardan, and from the road Fol. 33 a of Al-Hamra and the part beyond it on the Nile, which is called the place of Al-KabL'il, to the stable and to the baths of'As-Salib' or 'the Church.' of the district too narrow: and it is not even marked on the plan which professes to show Fustat Misr in the year 969 A.D. The old bed of the river is well shown in contrast with the present line: but there again the plan seems to me erroneous, inasmuch as for the whole river frontage of Old Cairo the present line of the bank is given, and the divergence of the old channel from the present channel is made to begin at a point by the Fum al-Khalij and to extend only northward of that point, whereas there can be little doubt that even in the tenth century the bed of the river southward from Fum al-Khalij to Kasr ash-Shama' was still eastward of the present line. (A. J. B.) The baths of Al-Fustat and Cairo often changed their names. The bath of 'the Church' (L.ajl) was named after the church of St. Sinuthius, which stood near it. This bath was also called the 'Bath of the Vault' (yill,.). See Ibn Dukmak, iv. p. 1.1

CHURCH OF SAINT ONUPHRIUS. II I Church of Saint Onuplhrius. In the Hamra also is the church1 of Saint Onuphrius2, the holy man, the pilgrim, the contemplative, which was restored by a woman named Turfah, according to the testimony of an [inscribed] board which was put up at the door of it, near the well which is now filled up; and through this door the women entered. Near this church were the houses where lived Amin al-Umana Abu 'l-Yaman Surus ibn Makrawah, son of Zanbur, who was nazir of the Delta, and his son the incomparable vizier, the lord of those that wield the sword and the pen, Abu Sa'd Mansr 3. The latter was sent out to meet Nasir ad-Daulah ibn Hamdan and the tribes of Kais4 and Lawatah5, the traitors, and a body of the chief officers of the army were with him; this was in the caliphate of Al-Mustansir. Abu Sa'd remained vizier for a short time only, for the soldiers demanded their pay of him, and he promised it and then fled, and his career came to an end. At the entrance of the sanctuary in this church [of Saint Onuphrius], there was a threshold of black granite, upon which were figures carved Ibn Dukmak (i. p. I.^) mentions this church as eJ) L5 jJl j>* lo' 23 J1 JJI *Q A^lj sJ p3..L) Eve;;AS 'The church called after Abu Nafar: this church is in the Middle Hamra in the street of Kibarah, near the mosque which is there.' 2 This saint, called in Arabic Abu Nafar, whose festival is kept on Ba'fnah I6 =June io, and by the Roman church on June 12, was a hermit in Upper Egypt. His life was written by St. Paphnutius (see below, fol. 65 b), of whom Onuphrius was an elder contemporary. See Synaxarzum, Paris MS. Arabe 256, fol. 228; Acda SS. at June 12, where versions of the life by Paphnutius are given. Onuphrius would seem to have died about A. D. 400. 8 Vizier for a few days only to Al-Mustansir. See As-Suyfti, lrusn alMuhddarah, ii. p. I o; Quatremere, Mekm. ii. p. 353. 4 The Kais were an Arab tribe who settled in Egypt soon after the Mahometan conquest. See Al-MakrItz, translated by Quatremere, Mem. ii. p207 ff. 6 The Lawatah were a tribe of North Africa, of Berber origin, who settled in Egypt. According to Al-lMakrlzi they pretended to be of Arab descent and connected with the great tribe of Kais. See Yakfit, ii. p. rv; Al-Makrizi, translated by Quatremere, Me'mn. ii. p. 207.

112 CHURCHES AND M1ONASTERIES OF EGYPT. and painted in the style of those in the ancient temples, and it was placed there to prevent the little birds from going into the sanctuary, or into the tank; and it is said that a man from Upper Egypt, who visited this church, passed the night here, and imagined that he could decipher certain letters upon the stone1. In this way the tank was freed from the little birds which went into it. Fol. 33 b The church was burnt during the fire of Misr, in the month of Safar, A.H. 564 (A.D. 1169), in the caliphate of Al-'Adid, and the vizierate of Shawar. It was afterwards restored, with its domes and arches, by the Shaikh Abu 'l-Makarim ibn Hanna the scribe, and by other Christians. Among the churches attached to this church of Saint Onuphrius, there is, on the ground floor, a church dedicated to Saint Coluthus, restored by Abu 'l-Fakhr ibn Furaij ibn Khuwair, [who was priest] in the church of the Island of Misr2; and, in the upper story, is the church of Saint Mennas, built by the Shaikh Sa'id ad-Daulah ibn Munja ibn Abu Zakari ibn as-Sarid. There is also a church of the Pure Fathers, Abraham, Isaac, and Jacob, restored by the Shaikh Abu Sa'id Gabriel ibn Buktur, known as Ibn al-A'raj, and afterwards by Abu 'l-Fakhr, the scribe of salaries 3. known as Sa'idan. There is also the church of Saint Or4, restored by the Shaikh Abu 'l-Fakhr, the scribe of salaries of This may, of course, have been a mere exercise of fancy, or it may point to a traditional knowledge of the ancient Egyptian hieroglyphics as well as of the hieratic and demotic scripts, long preserved in Upper Egypt. The bishop Pisentius, in the seventh century, learnt in a monastery to decipher demotic papyri containing the names of mummies; see Amllineau, Contes et romans de l'gTgypfe chrei. i. p. xxxix. 2 The Island of Misr is north of Raudah or Roda, the large island in the Nile nearly opposite to Old Cairo. There was a Coptic monastery upon this island called Dair ash-Shama', doubtless from its proximity to the Kasr ash-Shama'. (A. J. B.) 3 I. e. one of the secretaries who superintended the payment of the officials of the government. 4 Hfir, whose festival is kept on Kihak 2= Nov. 28, is a saint famous in the annals of Egyptian monasticism. His name appears as 'np in Greek, and as,JWp in Coptic, and Or in Latin. He was an abbot in Upper Egypt. Sayings

CHURCH OF SAINT ONUPHRIUS. I 3 the Diwan al-Majlis1. The Great Church2 [of Saint Onuphrius] was restored by Abfi '1-Faraj ibn Zanbuir, in Barmahat of the year 899 of the Righteous Martyrs (A.D. 1183); and it became a patriarchal church in Tfibah of the year 900 (A.D. II83-4), through the agency of the aforesaid. It is stated, in the Guide to the Festivals3, that, on the 7th of Kihak, Ibn Katib al-Farghani was beheaded. It was he who superintended of his are among the Apophthegmata Patrum. See his life in Rosweyde, Vitae Patrum, p. 714 f.; cf. Zoega, Cat. Codd. Copt. p. 299; Synaxarium (Paris MS. Arabe 256), ad diem; Acta SS. at Aug. 7. The prefix Aba (.1) is the Coptic.lI&, and appears in Greek as acra (Greek inscriptions at Philae), or,ir'ra (Callimachus, Hymn. zi Dianam 6, and Greek papyrus quoted by Karabacek). Whether it is a form of Abba, the Syriac 1.., generally written in Coptic as &f&&&, is disputed. It was sometimes applied to secular officers. 1 The preposition has been omitted by the scribe before l,... The Diwan al-Majlis was the chief of the Divans or government boards in Egypt, and was subdivided into several smaller boards, employing many scribes or secretaries; see Al-Makrizi, Khztat, i. pp. riv-*... 2 The Great Church means, of course, the principal church, to which these smaller churches or chapels were added, whether above it, or contiguous to it on the same level. 3 It appears that there were several 'Guides to the Festivals' among the Copts. The Synaxarium says at Hatur I7: LU c.fes^jl Jba jj ~Aljj rE 5)YJ An"u 1 j I;Jl rJ1 U\ *1\ tA-;>.J.l i.; i, 01 ISa A U S1 Q\ \ ailW Ju.3lj. EROl1,j, 'The 17th day of Hatfr, on which, as it is agreed by the Guides of Alexandria, and the Guide written by Anba Jonas, bishop of Iift, and the Guide of the Melkites, the death of Saint John Chrysostom is commemorated,' &c. (Paris MS. Arabe 256.) The ordinary Synaxaria, however, do not mention the death of this Coptic martyr Ibn Katib. q [II. 7.]

114 CHURCHES AND iMONASSTERIES OF EGYPT. Fol. 34 a the construction of the Nilometer', in A. H. 2472 (A. D. 864), and his body is in the church of Saint Coluthus, which was a separate church in the caliphate of Al-Amir, and has already been mentioned, in connection with the church of Saint Mennas in the Middle Hamra. At the time of the fire already mentioned, the threshold of black granite, which has been described, was removed and placed at the outer entrance, near a well of running water, where there is a buryingground. The garden which lies opposite to this church was its property, until it was sequestrated by the Diwan of the government, in the caliphate of Al-Amir. The material of all the houses in the neighbourhood, the property of Ibn Zanbur, was sold, and the ground was turned into a single courtyard, in which was a well with a water-wheel, skilfully constructed. All this property was bought, and devoted to the use of the church, by the Shaikh Sani'at al-Mulk Abu 'l-Faraj, This was in the caliphate of Al-Mutawakkil, the Abbaside, and under Yazid ibn 'Abd Allah the Turk, governor of Egypt. 2 The date here given corresponds with that generally recorded by Arab historians for the completion of the Nilometer. Some repairs were carried out by Ahmad ibn Tfiln twelve years later, but Al-Makrizi, As-Suyfti, and Al-Islhaki agree that the Nilometer had been very little altered up to their own time, and there is no doubt that it remains substantially the same now. The pointed arches used in the construction of this Nilometer are about sixteen years older than those in the mosque of Ibn Tfilun, and they are of course much older than any example of the pointed arch in Gothic architecture. Lane thinks it probable that both the mosque and the Nilometer were built by the same architect. It was known that the mosque of Ibn Tulun was built by a Copt, and if Lane's theory is correct, we have his name in Ibn Katib al-Farghani, the Coptic architect of the Nilometer. See Lane's Modern Egyptians, vol. ii. p. 341 (App. F); S. Lane Poole's Art of the Saracens in Egypt, pp. 54-55; Murray's Egypt, vol. ii. pp. 174, 232 (6th ed.). Pococke (vol. i. p. 29) gives a cut showing a plan and section of the Nilometer, and claims special credit for its accuracy; but he exhibits circular, not pointed arches. Norden's section is better; see his Voyag d pe ed' de e de ubie, Copenhagen, 1755, fol., plate xxvi. (A. J. B.)

CHURCH OF SAINT ONUPHRIUS. I15 son of the Shaikh 'Ilm as-Su'ada Abui 'l-Yaman, son of the Shaikh Sani'at al-Mulk Abu 'l-Faraj ibn al-Wazir, who handed over the management to the Shaikh Abu 'l-Makarim ibn Hanna, and to those whom he should choose after him. This church was included within the fortress built by Shawar the vizier, who constructed a passage leading to the church, at which you arrive from the entrance of the mosque of Al-Kurun', in the nearer Hamra. This mosque was built by As-Sahri ibn Al-Hakam. To this church belonged the hegumen Fol. 34 b Bashir ibn an-Nashr, a native of Munyat al-Umara2, who was wise and learned, a good priest, sweet-voiced, beautiful in countenance, perfect in stature, respected by men. The Shaikh Abu 'l-Fadl ibn al-Uskuf, scribe of Al-Afdal Shahanshah, was assiduous in his prayers in this church, and communicated in it; and when he had received the eucharist, each day that he came, he threw into the plate3 a dinar for this priest, on account of the pleasure which he took in his ministration and the sweetness of his voice. This priest was drowned in the Bahr al-Jizah; may God give rest to his soul! According to Ibn 'Abd al-Hakam, whom our author is probably following, this mosque was rebuilt by As-Sahrl (or As-Sirri) ibn al-Hakam, after it had been burnt down, and was called Mosque of the Horns (cJ>), because its pillars resembled horns! See Ibn Dukmak, iv. p. AI. 2 A small town in the neighbourhood of Cairo, on the road to Alexandria. Yakut places it one parasang from the capital. It was famous for its Sunday cattle-market, and for the wine which was made there in large quantities. Of the latter commodity no less than 80,ooo jars are said to have been destroyed in the inundation of A. H. 718=A. D. 1318. As it may be inferred from this statement, most of the inhabitants were Christians. The place was also called MIunyat al-Amir and Munyat al-Shiraj. There seem to have been two other places called Munyat al-Amir. Mina '1-Amir is now included within the district of Badrashain in the province of Al-Jiziyah, and had in 1885 a population of 2,935. See Yakfit, Mushlarik, p. s. i; Revenue-list of A. D. 375 in De Sacy's Abd-Alla/tf, pp. 599 and 676; Al-Makrizi, Ki:htat, ii. p. Ir.; Ibn Dukmak, v. p. tv; Rec. de l' gyple, ii. p. 218. Cf. below, fol. 6I a. For the tabak or 'plate' see Cop/ic Churches, ii. p. 33. (A. J. B.) q 2

116 CHURCHES AN'D 17ONASTERIES OF EGYIPT. Church of Saint AMercurius or AbI 's-Saifain. The Hamra ad-Dunya was formerly called Al-Bawasir, and the river ran by it, and it was also called the Bank of As-Sa'ir. The book of Al-Khitat bi-lisr testifies [that near] the Kaisariyat al-Jamal' stands the important church dedicated to the martyr Mercurius2; and this church was upon the bank of the river, which has now receded from it. The church was restored by the father Anba Ephraim, the Syrian, the [sixty-second] in the order of succession, in the caliphate of Al-Imam Al-'Aziz bi-'llah, son of Al-Imam Al-Mu'izz li-dini 'llah. In ancient times there had been a church dedicated to Saint Mercurius, on the bank of the river, but it was ruined and turned into a storehouse for sugar-canes. Then, in the time of this patriarch, enquiries were made about the creed of the Christians, whether they believed in the truth The passage is slightly corrupt. The reference is, of course, to the Khitat Misr of Al-Kindi, from which our author so frequently borrows. There were many KazidrOyahs in Cairo and Fusta.t Misr; and accounts of them are given by Al-1Makrizl, Khitat, ii. pp. AI- i, and Ibn Dukmak, iv. pp. rv-i.. They were quadrangles, enclosed by a colonnade, and used as market-places or bazaars. The name was borrowed by the Arabs from the famous Caesarium (Katio-apov) of Alexandria, mentioned by Strabo, xvi. c. i. and by Pliny, H. N. xxxvi. I4, 4. 2 We are now coming to the history of the present church of Abu 's-Saifain. The tradition that the Nile came near it consists with the similar tradition concerning IKasr ash-Shama' (see R. Hay's Illustrahlons of Cairo, where is an excellent sketch of the great Roman gateway and the two bastions adjoining; see also note upon the plate). The main, and I think decisive, reason for this identification lies in the absolute certainty of the association of the existing church of St. Mercurius or Abu 's-Saifain with the legend attached to the church of St. MIercurius of the text. The story as related to me by the priest of the church, and the legend recorded by Al-Makin in the fourteenth century, are both given in Cophic Churches, i. pp. I24-127: and the one-eyed water-carrier of the legend corresponds with the one-eyed tanner of Abu Salih's earlier version. (A. J.B.) 8 Occupied the see from A.D. 977 (?) to 98I (?); see Renaudot, Hisi. Pair. pp. 366-373.

CHURCH OF SAINT MERCURIUS. 1i7 or in a lie. So the Christians assembled and went out to the mountain, Fol. 35 a and the Muslims and Jews went out at the same time, on account of a certain event which is related in the history of the church. Many of the Muslim sayyidsl came forward, and prayed, and cried Alldih akbar, and implored the assistance of God, but no sign appeared to them. Then the Jews followed them, and still no result followed. Then the patriarch came forward, and the tanner, for whom God had performed a miracle, followed him; and all the orthodox people followed them. They prayed to the most high God, and burnt incense, and cried Kyrie eleison2 three times; and God showed his wonders, and the mountain moved: namely, that part of the Mulkattam hills which is near the hill of Al-Kabsh, between Cairo and Misr. This miracle took place through the faith of the tanner, who had plucked out his own eye by the root, and in the presence of Al-'Aziz3 and the chief men of his government, and the cadis of the Muslims. When Al-'Aziz had witnessed this great miracle, he said: 'It is enough, O patriarch; we recognize what God has done for you;' and then he added: ' Desire of me what thou choosest, and I will do it for thee.' The patriarch, however, refused with thanks; but Al-'Aziz begged him to ask for something, and did not cease until the patriarch had asked for a certain church, which had fallen into ruin. So Al-'Aziz Fol. 35 b commanded that this church should be restored for the patriarch, and it is said to have been the church of Saint Mercurius. When the patriarch was about to begin to work upon this church, the common people of the Muslims attacked him. For the church had fallen into ruin, and nothing was left to mark it except the walls, which were also in a state of decay; and it had been turned into a storehouse for sugar-canes. So the command was issued that it should be restored by the patriarch, and that money should be allowed him from the 1 Or members of the family of the prophet Mahomet. 2 It is well known that this liturgical formula of the first Christians has been preserved in the original Greek in the Coptic ritual, as it has been in the Latin mass. 3 The caliph Al-'Aziz bi-'llah Abu M\ansur Nazar, fifth of the Fatimides, reigned from A. H. 365 to 386=A.. 975 to 996.

18 CHURCHES AND MONASTERIES OF EGYPT. treasury, as much as he should ask for. The patriarch, however, took the decree, but returned the money, with apologies, saying: 'God, to whom be praise, who has shown his great power, is able to assist in the erection of houses for his worship, and has no need of this world's money.' And he begged Al-'Aziz to restore the money to its place, and not to force him to accept it; so the caliph consented to his request. And when the patriarch was hindered, by those who attacked him, from restoring the church to its original state, and when they raised disturbances and showed their indignation at the matter, news was brought to the prince of the faithful, Al-'Aziz bi-'llah, that the common people would not allow the patriarch to carry out the decree for the restoration of the church. Then Al-'Aziz commanded that a body of his troops and his mamelukes should go and stand by during the rebuilding of the fabric, and should repulse any who tried to hinder it, and punish them as they deserved for opposing 'that which we have decreed to them1.' When the people saw this, they refrained from their attacks. Thus the work was begun. Now it happened at that time that the Shaikh Abu '1-Yaman Kuzman ibn Mina, the scribe, travelled to Palestine and the surrounding districts, and remained there a considerable time, employing himself in the work to which he had been called; and in this way he gained much Fol. 36 a money. He lived a solitary life, for he was not married; and none lived with him except his servants; and he was abstemious and contented with little, and economical in his way of life. So he brought the money which he had laid by to the aforesaid patriarch, when he was about to return to Syria, to continue the work to which he had been called by the government of the caliph; and he said to the patriarch: 'Spend all this money in the path of God; in building churches, and in other pious works for the sick and orphans and the poor, according to the will of the most high God; and may he impute it to me as a good deed!' So he departed to go to Syria; but before he left he gave two thousand dinars to the monasteries in the desert 1 The first person is used in this last clause only, apparently a quotation fiom the decree.

BURNING OF THE CHURCH OF SAINT MERCURIIUS. 1g9 of Saint Macarius', and he begged the monks to remember him in their prayers, and to pray for the continuance of peace and a good end. So the patriarch began the restoration2, and a body of the chief men and the orthodox laity helped him in this work, and brought him that which he needed of various kinds for the restoration; and the pages and soldiers and mamelukes of the prince of the faithful stood by with him, to prevent attacks that might be made upon him, until the work was finished with the help of God. Then the church was consecrated, and the first liturgy was celebrated in it, on the middle altar; and that Fol. 36 b was a day of great joy and exultation over that which God had done from the beginning to the end. After this the patriarch began to restore dilapidated churches, and to renew those parts of them that were falling into decay. All this is related in the Lives of the Patriarchs3; but I abridge the account of it here, that it may not be tedious. Thus the churches were put into good order. Burning and Restoration of the Church of Saint Mercurius. ~ After the fire of Misr, caused by the mob of Mahometans of that city and of Alexandria, in the caliphate of Al-'Adid, and in the vizierate of Shawar, in the month of Safar, in the year 564 (A.D. i 168), [the church of Saint Mercurius also was burnt]. Now the patriarch Anba Jonas4, the seventy-second in the order of succession, had foretold that the lastnamed church should be burnt, and that this should take place in the time of another patriarch; and so it came to pass. The cause of the burning of this church was that the Christians had brought many gifts to it, and had made for it many splendid vessels; so the mob of Muslims desired to pillage it thoroughly, but were unable to do this. That is the Nitrian desert, or Wadi Natrfn, where the principal monastery is dedicated to St. Macarius. (A. J. B.) 2 Of St. Mercurius or Abf 's-Saifain. 3 See Renaudot, Hist. Patr. pp. 368-371. 4 Or John; he occupied the see from A.D. 1147 to 1167.

20 CHURCHES AND MONASTERIES OF EGYPT. Fol. 37 a Then a large multitude of them assembled and gave way to their fury, and set fire to the church, so that nothing remained except the walls, and a small chapel within it, which was not burnt. This chapel was dedicated to John the Baptistl, and here the liturgy continued to be said, until the Christians decided to restore the Great Church aforesaid. So they restored it, and completed the sanctuary, and substituted for the roof of timber cupolas and arches of baked brick. The wooden baldakyn over the middle altar was renewed, and a wooden tablet was placed upon the latter. The wooden baldakyn over the middle altar was exceedingly handsome, of skilful workmanship, and supported on four pillars of hard marble2. All this was provided by the Shaikh Abu 'l-Barakat ibn Abu Sa'id Hablan, the scribe, in the year 892 of the Righteous Martyrs (A.D. II75-6)a, at his own expense; except the pillars, which were paid for out of the funds of the church, consisting of that which the chief men subscribed towards it, and that which was brought by the bishops, who were appointed to vacant sees, as a present from them. For this was in the patriarchate of Anba Mark, who was known, before his promotion, as Abu 'l-Faraj ibn Zar'ah, the scribe; and this patriarch forbad the acceptance of bribes for consecration, in obedience to the command of the law, 'Cursed is he who receives, and cursed is he 1 There is now no chapel of St. John the Baptist attached to the Great Church of Abf 's-Saifain, though there is a chapel dedicated to St. John the Evangelist. See the plan of Abf 's-Saifain in Coptic Churches, i. p. 78. It is possible that the chapel named in the text occupied the east end of the south aisle: and this conjecture is borne out by the subsequent statement of Abfi Slih that the chapel of St. George also escaped the fire: for the chapel of Mari Jirjis is in the triforium, i. e. on the first floor directly over the south aisle; see plan, ibid. p. II9. (A. J. B.) 2 This description of the altar-canopy resting on marble columns corresponds with that now existing. The wooden tablet or altar-board has already been explained. (A. J. B.) 3 This date, with that given below, roughly fixes A. D. II 70-90 as the date of the present building, although parts are earlier. (A. J. B.) 4 The seventy-third patriarch; he occupied the see from A. D. 1174 to 1189.

RESTORA TION OF THE CHURCH OF SAINT ME~RCURIUS. 121 who gives;' and this was one of the good deeds of this patriarch. This was in the caliphate of Al-'Adid, and the vizierate of the most glorious Yusuf an-Nasir ibn Ayyub, brother of Asad ad-Din ShirkOhl, the Kurd, Fol. 37 b under the dynasty of the Ghuzz. This restoration was superintended by three architects, among the principal architects of Cairo. This church had been the episcopal church, until the death of Anba Philotheus, bishop of Cairo; but Christodulus2 transformed it into a patriarchal church3, and appointed an income for Anba Gabriel, the successor of Philotheus, which he continued to receive from it; and arranged that he should say liturgies here at fixed times continually, as the manzarah4 bears witness. In the upper story of this church was the chapel5 of 1 alah ad-Din (Yfisuf ibn Ayyub) was, of course, nephew, not brother, of Asad ad-Din Shirkfh. 2 The sixty-sixth patriarch; he occupied the see from A.D. 1047 to IIOO. 3 This would be quite a century before the restoration of the church. The existing tribune and patriarchal throne show how the restorers marked the character conferred on the church by Christodulus. See Coplic Churches, i. p. III, and plan on p. 78. (A. J. B.) 4 This passage refers to some inscription in the manparah of the church. The manzarah was a gallery in the upper story of a house, church, or mosque, open at the side like an Italian loggia. There is a well-known example of such a manzarah in the still existing mosque of Ka'it Bey. The word also denotes, as here, a reception-room on the ground floor: and even a separate pavilion. (A. J. B.) The chapel of St. George (Aba Jirj or Marl Jirjis) is in the south triforium of the church of Abf 's-Saifain, and the cupola referred to is part of the external fabric, although it rises over the sanctuary. It is curious that Abfi Salih here specifies this chapel as escaping the fire which destroyed the main fabric, when he had a little earlier singled out the chapel of St. John as remaining uninjured, and so seemed to imply that no other part of the church survived. The expression 'whole and untouched' is remarkable, and would seem to show, what is otherwise probable, that the fire was of a very partial character: unless the conjecture of a previous note holds good, that the chapel of St. John was actually under that of St. George. It must, however, be noticed that Abi Salih's expression only applies to the hazkal and dome, and seems to imply that the rest of the chapel r [II. 7.]

122 CHURCHES AND VMONASTERIES OF EGYPT. Saint Georgel, with the lofty cupola, erected by the Shaikh Abu 'l-Fadl Yuhanna, son of Kill, the bishop; whose father received the name of John at the time of his promotion as bishop to the see of Atrib2. The cupola and the sanctuary, that is to say the altar, and the walls of this chapel remained whole and untouched at the time of the fire. Ibn Abui 'l-Fada'il ibn Farruj built an enclosure around this church, which he also whitewashed and paved; and it was solemnly opened in the year 570 (A.D. 1175). Church of the Archangel Michael. The church of the angel Michael3 was the patriarchal Cell from westward was burnt. I may be pardoned for quoting a description of the existing chapel written twelve years before I had seen Abi Salih. 'The choir of this chapel retains part of the ancient panelled roof which probably once covered the whole triforium. The beams and coffers are sumptuously gilt, and coloured in the style of the thirteenth century: but only faint relics of its former beauty remain.' By putting the date somewhat earlier-and merely architectural dates in these churches are not very certain-one may possibly identify this ceiling as previous to the general restoration. If not, it certainly dates from that epoch. (A. J. B.) 1 The Arabic forms of the name George are various, but correspond to different Coptic forms of the same word. We have in Arabic Jirjiyfs (^a->.), Jirjis (.), Jirj (/?), Jirjah (a), and the diminutive form Juraij (.?); and in Coptic we find veWopvIoc wp, Veopve, VOtpvv, vep wpv, Veopv, and veop. See Mr. W. E. Crum's Coptic MSS. from Ihe Fayyum, Index i. (A. J. B.) 2 The classical Athribis and the Coptic L&epnfI, the site of which lies a little to the north-east of the modern Banha al-'Asal on the eastern bank of the Damietta branch. Atrib was still a town or village in the fourteenth century and later. See Yakft, Geogr. Wior. i. p. III; Al-Makrlzi, Khitat, i. p. Ivo f.; Quatremere, Mem. i. pp. 1-25; Am4lineau, Geogr. p. 69 f. s Abf Salih now mentions three churches, the church of St. Michael, the neighbouring church of Aba Nfib which was destroyed by the fire, and the

CHURCH OF SAINT AN6/B. I23 the time of the promotion of AnbA Gabriel1 Abu 'l-'Ula, son of Tarik the scribe, the seventieth in the order of succession, and after him under Anba Jonas 2, the seventy-second. This Tafik was a priest, who lost his wife, and then solicited the rank of bishop; but when the patriarch demanded money of him, he refused to gain promotion to a rank in the hierarchy by bribery. Then, since he had much wealth, he built this church, and ceased to solicit the dignity of bishop. This Fol. 3Gs was in the patriarchate of Anba Michael3 the Sinjarite4. The church was restored by the Shaikh As-Sadid Abu 'l-Fada'il, known as Ibn Sittumi'ah(?), the scribe of the Emir 'Ali ibn Ahmad, the Kurd, in the caliphate of Al-Mustadi, the Abbaside, and in the vizierate of An-Nisir Yusuf ibn Ayyfib, in the year 568 (A.D. I172); and it was solemnly opened on the feast of the angel Michael, the 7th of Hatur, in the year 809 5 of the Blameless Martyrs, when the liturgy was said in it. Church of Saint AnZb. Adjacent to the last-named church, there is a church dedicated to church of St. Anthony, built on the same site as Aba Nub. These, I think, were separate buildings, i.e. not part of AbIf 's-Saifain; indeed this is proved by the fact of St. Michael being the patriarchal Cell, and having its own courtyard, and by the fact of Aba Nub being turned into a summer residence. But it is remarkable that these three names are found attached to three chapels side by side in the upper story of AbQ 's-Saifain: see Coptic Churches, i. p. 19, plan. There can be little question that these three chapels are meant to preserve the names of the three churches which have perished. (A. J. B.) 1 Occupied the see from A.D. 1131 to II46. See Renaudot, His.t Pair. pp. 500-513. 2 Or John. 3 The sixty-eighth patriarch; he occupied the see from A.D. I093 to 1102. See Renaudot, Hzst. Pair. pp. 471-483. 4 I. e. of Sinjar, the Coptic njyrItrepi, in the northern Delta, between Burlus and the marshes. See Amrlineau, Ge'ogr. p. 375. 5 It would seem that this date should be 889=A. D. 11 72. r 2

124 CHURCHES ANrD MONASTERIES OF EGYPT. the glorious martyr Saint Anubl, to the expenses of which the patriarch Anba Gabriel contributed. It is said that it was founded by Abui Nasr, brother of Abu 'l-'Ula ibn Tarik, but was not finished; and then was newly built by the Shaikh As-Safi Butrus ibn Muhna, the scribe. Afterwards the priest Abu 'l-Khair, known as Ibn al-Amadi, chose to pass the summer at the church of Saint Anub, and in part of the courtyard in front of [the adjacent church of] Michael; and here the patriarchs generally sat on a wooden dais, to enjoy the coolness during the days of summer. [Saint Anub] was restored as a church after the fire, under the name of Saint Anthony, and was solemnly opened by Anba John, the seventy-ninth2 patriarch, at the beginning of his patriarchate, in the year 9033 of the Righteous Martyrs (A.D. Fol. 38b 1187). All those named contributed to the expenses of the annual [dedication] festival. The' [last-named] patriarch died in the year 9234 of the Righteous Martyrs (A.D. 1207), on Thursday, the ist of Bashans 5; and in this very year his elder brother the priest died. Church of Saint Sophia. There is also an ancient church, broad and spacious, the walls of which became weak, and some of the paintings fell to pieces. It was 1 The Arabic Aba Nfib represents the Coptic &nT.. &.rtor-. The saint, whose festival is kept on Abib 24=July I8, was beheaded in his youth, under Diocletian, after enduring horrible tortures. See Synaxarzum (MS. Arabe 256), at Abib 24; Zoega, Cat. Codd. Copl. Cod. xxiv; Am6lineau, Actes des MM. p. 45 ff. 2 This should be 'seventy-fourth.' s There is some difficulty about this date, as the Patriarchal History and Abu 'l-Barakat assign the election of John, the seventy-fourth patriarch, to A. M. 905 A.D. I189, and Al-Makrizi makes it only one year earlier; see Renaudot, Hist. Pair. pp. 554-5. Our author, however, is a contemporary witness. 4 The other writers give A.M. 932=A.D. 12I6 as the date of John's death, which was followed by a vacancy of the see lasting for many years. Oriental chronology is full of discrepancies! 6 The Coptic n aCXwt= April 26-May 25.

CHURCH OF SAINT M ACARIUS. 125 formerly named Agia Sophia1; and the building was wonderful for its plan and its construction and its symmetry. It was restored at the expense of the Shaikh Safi ad-Daulah ibn Abut Yasir ibn'Alwan, the scribe. Church of Saint Macarius. There is a church named after Saint Macarius2, attached to the lastnamed church. Those parts of it which had fallen to decay were renewed by the deacon Abui Ishak ibn 'Abd al-Masih. Church of the Four Living Creatures. There is the church of the Four Angels, who are the Living Creatures which support the most high throne3. It was restored by the Shaikh Ibn Amin al-Mulk ibn al-Muhaddith Abu Sa'id ibn Yuhanna, the Alexandrian, the scribe, who constructed for it a wooden roof of skilful workmanship, in the year 893 of the Righteous Martyrs (A.D. 1176); [and it was opened] on Wednesday, the 8th of Hatur, which is the festival of the Four Creatures. The church contains their special altar; and the altar named after the Presentation of the Lord in the Temple; and an altar dedicated to the martyr, the valiant Fol. 39 a 1 There is no remaining church of this name near Cairo. It would seem to have been named after Justinian's famous church at Constantinople. The rough breathing is, of course, not pronounced in modern Greek. 2 There are three Saints Macarius especially celebrated in Egyptian hagiology: St. Macarius the Great, monk of the Nitrian Desert; St. Macarius the abbot, of Alexandria; and St. Macarius the bishop of Jerusalem. 3 The festival of the Four Incorporeal Living Creatures (Apocalypse iv. 7-9; Ezekiel i. 5 and x) is kept on Hatur 8=Nov. 4. See Synaxarium (MS. Arabe 256) ad diem.

126 CHURCHES AND MONASTERIES OF EGYPT. Theodore Basradiladus'. The church was restored by Al-Mu'allim Zawin, who was damin2 of Cairo in the caliphate of Al-Hafiz. Afterwards it fell into decay and ruin, and was restored by the Shaikh Al-Makin Abi 'l-Barakat, known as Ibn Kitamah; and when it again fell into decay, it was restored by Amin ad-Daulah ibn al-Musawwif, who added on the south side of it a sanctuary named after the glorious angel Michael. The church was consecrated by Anba Gabriel, bishop of Misr, under the government of Salah ad-Din Yusuf3, the Kurd. Other Churches in the Hamras. ~ There is the church of Poemen4 the Confessor, adjacent to which is a sanctuary named after the Lady, between it and the church of Saint Coluthus5, which has already been described. 1 Basradiladus is a transcription of the Coptic TlCc'p&.TH?&ThItc, which is the Greek orparnXaXrt with the Coptic article prefixed. This word translated the Latin Magister mizhlum or general of troops (in Arabic MLual), a post held by Theodore under Licinius. The saint is also called St. Theodore of Shutb, after the native town of his parents; and his festival is kept on Abib 20=July 14. See Synaxarium (MS. Arabe 256) at that day; Am6lineau, Actes des Mil. p. 182 ff. St. Theodorus Dux (orparq(XdnrJS) is commemorated by the Roman church on Feb. 7 (see Acta SS.); but, although he suffered under Licinius, his history is different from that of the Coptic martyr. The Greek church also commemorates him. 2 See note on fol. I2 b. 3 I. e. Saladin. 4 The Arabic Bamin is intended as a transcription of the Graeco-Coptic TIOlURH. This saint, whose festival is kept by the Copts on Kihak 9=Dec. 5, was one of the famous hermits of Egypt in the fourth and fifth centuries. Some of the acts and sayings of Poemen or Pastor are to be found recorded in Rosweyde; Synaxarium (MS. Arabe 256) ad diem; Zoega, Cat. pp. 290, 299, 319, and 340. The Roman church commemorates Poemen on Aug. 24. He is said to have died in A. D. 45I, at a very great age. See Acla SS. at Aug. 24. 5 See fol. 32 a ff.

MONASTERY OF SAINT JOHN THE BAPTIST. 127 There is the church of the glorious angel Gabriel. There is also, over the tank, a church named after Saint John the Baptist1, restored by Abu '1-Fath, of Upper Egypt, who was priest at the church of Al-Mu'allakah2. It was roofed with great beams. On a recent occasion the blacks determined to pillage this monastery, and they attacked this roof, so that they succeeded in ruining the building. Afterwards it was restored by the aforesaid persons3, and was solemnly opened on Sunday, the 22nd of Barmahat4, in the year 900 of the Blameless Martyrs (A.D. 1184), by Gabriel, bishop of Misr, and AnbA Peter, bishop of the Fayyum. Near it is the tower, which is entered from the church, and Fol. 39 b beneath which lies the garden; it overlooks the lake of Al-Habash, and the river Nile, and Al-Bustan. Monastery of Saint yohn the Baptist. [Attached to the last-named church is] the monastery of Saint John, which is of beautiful aspect, and wonderful for its situation near the lake of Al-Habash, especially in the time of high Nile5, and in spring, and in the ploughing season and seed-time of summer. Yahbya ibn al-'Ubaidi the scribe was superintendent of this monastery; but Gabriel, the seventieth patriarch, called Abu 'l-'Ula S$'id, son of Tarik the scribe, was informed that the conduct of this man was worthy of blame, and that he treacherously allowed many Muslims to attend the liturgies. Accordingly the patriarch rebuked him for this time after time, but yet he did not amend; and at last he was expelled from the monastery, and was obliged to give it up until he should 1 This church as well as the two previously mentioned and those subsequently named as standing near the lake of Al-Habash are unknown, though obviously existing at the time of our writer, in different degrees of repair. (A. J. B.) 2 See note on fol. 9 b. 3 Only one has been named. 4 The Coptic c4&U Cerw= Feb. 25-March 26. 6 Because the lake of Al-Habash, like the other then numerous pools of Cairo, was full of water only at the time of high Nile. Most of the pools within the city were filled up by Muhammad 'AlT, who is said thereby greatly to have improved the health of the place at the expense of its picturesque character. (A.J. B.)

128 CHURCHES AND IONASTERIES OF EGYPT. return to his faith. Yahya suffered much from this, and at last repented, and consented to abandon his evil habits; and so the monastery was restored to him. Nevertheless, he returned to his reprehensible practices, and the remedy employed was of no profit. Therefore Yahya was expelled again, and another was appointed in his place. It is said that through Abu Shakir, the scribe, of Alexandria, the removal of Yahya was facilitated by the condition that he should be allowed to live in the tower, and to have the enjoyment of the garden. Satan induced Yahya to abandon the Christian religion, and he became a Muslim, and made a kiblahl in the bakehouse, and another kiblah over the entrance into the monastery; and he did much injury to the monastery. He took Fol. 40 a possession of the road by which the monastery was entered, and he separated the tower and the garden from the monastery, and allowed all except Christians to enter them; but the Christians took measures to open another door, near the first, leading into the monastery only. This was in the caliphate of Al-Hafiz. Thus Yahya had possession of the tower and the garden. When that apostate died, after repenting and neglecting the matter of his religion, his sons acquired possession of the garden and the pavilion, and made use of them; and they also were Muslims. Beside the same lake2, near this monastery, stands the monastery named after Saint John the Baptist, celebrated for its beautiful and pleasant situation, but now in the possession of the Melkites. It was formerly restored by Abi 'l-Fadl ibn al-Baghdadi and Abu Nasr ibn 'Abdun, known as Ibn al-'Addas, the metwalli of the Divan of Syria, in the caliphate of Al-Hakim. Ibn al-'Addas rose high in the affairs of the government and became Nazir; his sobriquet was All-hamduz lilldhi 'ald md yastahikktu. The term kzblah is commonly applied to the niche in the wall of a mosque, showing the direction of Mecca, although this is properly called mzhrdb, and kzblah denotes the point to which the eyes are directed in prayer. The meaning here is that Yahya set on these two places the symbol of Mahometan worship. (A. J. B.) 2 I. e. the lake of Al-Habash. 3 'Praise to God as He is worthy.'

MONASTERY OF SAINT JOHN THE BAPTIST. 129 In the upper story of this building was the remarkable manzarah, prepared for the assembling of the novices. Here were a large number of Melkite nuns, who were supported by Abu '1-Fada'il ibn Abi '1-Laith, the scribe, the owner of a garden near this place, which he rented from the Divan of Upper Egypt, and which contained fine palm-trees, pomegranates, myrtles, and many kinds of Fol.40b trees, bearing excellent fruit, such as are not to be seen together elsewhere. When this Abu 'l-Fada'il died, he left a nephew named AbA 'l-Makarim Mahbub, son of Abu 'l-Faraj al-'Abudi, whose wife was the sister of Abtf '1-Barakat ibn Abu '1-Laith. Abu 'l-Makarim deserted the Christian religion, and became a Muslim, and was circumcised at the age of nearly forty years. He laid his hand upon the aforesaid garden, and took possession of it as part of his inheritance; he forced the nuns to depart from it, and he dismantled the manzarah, and turned it into a mosque. He also weakened the monastery. There he entertained the Imam Al-Hafiz, who visited him there. So the monastery was weakened more and more; and the Melkites were prevented from visiting it. Then troubles followed one after the other, and the greater part of the monastery and the church fell into decay and perished. The Melkites had a bishop at Misr, named Joseph, who did what lay in his power to renew and restore this monastery; but the restoration remains to this day unfinished, on account of the weakness of the sect, and their small numbers, and the remissness of their head, and his neglect of the supervision of this place and others. The bishop of this sect at Misr began once more to visit this monastery on the Monday of the second week of the Great Fast, together with a great number of Melkites and Copts who assemble to hear the Lenten charge, and the Fol. 41 a instructions which are given them as to what must be done during that season. Moreover, festival is kept in this monastery on the second day of the feast of the bathing1. 1 The festival of the bathing is otherwise called 'Id al-Maghtas or 'feast of the tank,' because of the custom of bathing in the church tank, formerly observed by the Copts on that day. The festival is observed in memory of the Baptism of Christ, and it coincides with the western Epiphany, being kept on Tfibah 11 = Jan. 6. At the time of our author, the custom of bathing in the Nile on the s [II. 7.]

130 CHURCHES A,.D MONASTERIES OF EGYPT. The Book of the Monasteries, by Ash-Shabushtil, bears witness that this monastery is on the bank of the lake of Al-Habash, near the river, and that beside it are several gardens, one of which was laid out by the emir Tamlm, brother of Al-'Aziz bi-'llah; and in this there is a pavilion, the roof of which is supported by pillars. The pavilion is beautifully designed, skilfully constructed and adorned, and decorated with paintings; near it is a well called Bir Naja'i, beside which grows a tall sycamore affording much shade; and here the people assemble to enjoy the shade, and saunter around the spot, when the Nile is high and the lake is full, and also when the crops are green and the flowers are blooming. Near the aforesaid sycamore is the bridge which leads to many roads, and at which men set lines for fishing during the days of high Nile; and this is a pretty sight. Al-IHakim seized upon part of this monastery and church, and rebuilt it as a mosque, with a minaret; and his name was inscribed upon it. Now2 the first who constructed minarets3 in mosques was Mukhallad al-Ansari4. night of the Epiphany was still observed; and not only the Christians but the Mahometans also followed the practice, and marked the festival by illuminations, and a fair with its usual accompaniments; many of them pitching tents beside the river. Al-Mas'udi, who witnessed the festival in A. H. 33o=A. D. 942, describes the illuminations and festivities on this night ordered by Al-Ikhshid, then governor of Egypt; and Al-Masihi describes the observance of the festival by the Fatimide caliph Az-Zahir in A. H. 415=A. D. 1024. See Al-Mas'fidi, Muruj adh-Dhahab (ed. Barbier), ii. p. 364 f.; Al-Makrizi, Khztat, i. p. *i. 1 See Introduction. 2 I have changed the order of the sentences to avoid the awkward parenthesis in the text. 3 In a paper which I wrote some years ago in the Athenaeum, I881, I tried to show that the minaret (U '= lighthouse) took its origin from the Pharos at Alexandria (i L)aJ l 'LzA), and that theory has been rather strengthened than shaken by subsequent research. Al-Makrizi relates that all the early minarets were of brick, and that the first stone minaret was that of the mosque of Al-Maridani; see S. Lane Poole's Art of the Saracens, p. 59. (A. J. B.) 4 It was not Mukhallad, but his son Maslamah ibn Mukhallad, governor of Egypt under the caliph Mu'awiyah from A. H. 47 =A. D. 668 to A. H. 62 =A. D. 682;

CHURCH OF SAINT VICTO.R.'3 1311 ~ The church of Saint George, the property of the Copts, was near the monastery of Saint John the Baptist. It was very large. Afterwards Fol. 41 b the river flooded it, and not a trace of it remained. ~ The district of Al-Ilabash', and the Well of the Steps 2, beside which grows a great sycamore, which throws a broad shade and is round like a tent, and the Well of Al-GhanaM3, and three feddans of black soil. It is said that these two wells and the land were the property of T~j ad-Daulah, the Syrian, son of Sabill, known as the' 'Golden Nose.' It is also said that all this land belonged to the vizier, AbU' 'l-Faraj, the West-African, in the caliphate of Al-Mustansir, besides quarries of yellow clay at Al-'Adawilyah, of which the [pots called] Khazaf are made. Chzurch of Saint Victor. ~ The church 4 dedicated to the martyr Saint Victor5 stands in the see above, fol. 23 b. Maslamnah was the first who made additions to the mosque of 'Amr, by building in A. H1. 53=A. D. 673 new structures on the north and east sides of it, and by adding a minaret. He also decorated the walls and roof of the mosque. See Ya1kuit, Geogr. Wdr/. iii. P. A IA; Al-Makrizil, Khztat, ii. p. r~ov f.; As-Suyfiti', Ifusn al-Muhddarah, ii. P. v 1The district of Al-H~abash was adjacent to the lake of Al-H~abash, and was called in Coptic rtie eccq (Am6lineau, Ge'ogr. p. i62). It is mentioned, not only by 'Abfi Selab,' as M. Am6lineau remarks, but by Ya1kut, who speaks (Geogr. Wdr/. i. p. oi ) of 'Gardens named Al-Ilabash, after which the pool of Al-Hjabash is so called;' and by Al-MalkriZi, Khz'tat, ii. P. I O 2So called because a flight of steps led down into it. This well was constructed by Al-Ha~kim. See Al-Makrizil, Khi'tat, ii. p. ici. Also called 'Well of Abfi Sala~mah.' It is said to have been situated in the most beautiful spot near the lake of AI-Habash. See Al-Makrizi, Khi'tat, ii. p. wi.. 4 This church is named in two Copto-Arabic lists of churches and monasteries as &11,& friTT,1wp iti ~b 1-L. a i, ' The church of Saint Victor at Al-il1abash.' See Ame'lineau, Ge'ogr. PP. 579 and 58i. St. Victor, whose festival is kept on Barmfidah 27 = April 22, was a soldier S 2

132 CHrURCHES AND,MONASTERIES OF EGYPT. district of Al-Habash, near the Well of the Steps. On the wall of the apse of this church, a Coptic inscription was found, giving the date of the paintings upon it, namely the year 759 of the Martyrs1 (A.D. 1043), in the patriarchate of Anba Sinuthius2, the sixty-fifth in the order of succession. At the end of the church were built two altars: one of them named after the martyr Saint Cosmas3, with his brothers and his mother, and the other named after Saint John, the martyr of Aswan; and these were built at the expense of Abu 'l-Barakat, the above mentioned, in the year 572 (A. D. 1177). In the upper story is a church named after George the Martyr, erected by the Shaikh Al-Makin Abu '1-Barakat ibn Kitamah, the scribe, in the caliphate of Al-Fa'iz4; and the said shaikh also rebuilt, in the year 573 (A.D. 1178), beside the church of Saint Victor, a church named after Fol. 42a the martyr Saint Mennas, containing a well of running water. Near this church there is a garden, which belongs to it, but is now a desert, and nothing is left standing in it except palm-trees. Opposite this church, and within the enclosure of the garden known as that which was founded by the vizier Abu5 'l-Faraj, the West-African, in the Roman army; and he was beheaded after manifold tortures in the persecution of Diocletian. See Synaxarzum (Paris MIS. Arabe 256) ad diem; Am6lineau, Ac/es des MMAl p. p77 ff.; Zoega, Cal. pp. 113, 239. There are other saints of the name in the calendar. 1 These paintings are again wall-paintings, or' frescoes;' although the term is not technically correct, as the Coptic artists worked in distemper, not in the fresh plaster. But this date, fixing the middle of the eleventh century of our era for the execution of the work, is exceedingly interesting. (A. J. B.) -2 Occupied the see in the middle of the eleventh century, but the date of his election and death are uncertain; see Renaudot, Hist. Pair. pp. 408-417. 3 Saints Cosmas and Damian with their mother and their brethren were popular saints in Egypt. Their festival is kept on Hatur 22=Nov. 18. 4 The thirteenth of the Fatimide caliphs; reigned from A.H. 549-555=A.D. II54 —II60. 5 Abf 'l-Faraj Muhammad ibn Ja'far al-Maghrabi became vizier in A. H. 450, and remained in office about a year. See Al-Makrizi, Khitat, i. p. roi; As-Suytfit, Husn al-Mlukddarah, ii. p. oo.

CHURCH OF SAINT VICTOR. I33 in the caliphate of Al-Mustansir, there is another church named after Saint Victor, which is now furnished and complete with its domes and walls. For a long time there was no liturgy there, and when this state of things had long continued, the vizier Tala'i' ibn Ruzzik commanded that some of the columns should be taken to build the mosque which he founded in that part of Misr named Karafah. The tribe of Karafah were called Banu Hajas or Bani Yuisuf ibn Wa'il, and they took up their quarters at this place, when the Arabs conquered Egypt. The place was called Karafah2, a word which means 'copyist,' or ' copyist of books;' and there were many monks here in hermitages and monasteries, and many churches, which the Muslims destroyed when they came with 'Amr ibn al-'Asi ibn 'Adi, in the month of Muharram of the year 20 (A.D. 641). Those of the hermitages which remain have been turned by the Muslims into minarets. Then their hands were stretched out, until they built of part of the walls of the hermitages the foundations of this garden, which at the present time is still in cultivation. Afterwards, Al-Ajall Taj al-Muluk Buri3, the Kurd, brother of Salah ad-Din Fol. 42 b Yusuf, built many pavilions in this garden and outside it, and embellished them with marble and gilding, and spent much money upon them. See note on fol. 7 a. 2 The Greater and Lesser Karafahs were the principal burying-grounds of Cairo and Fustat, and the name is still retained for the well-known cemetery where the 'tombs of the caliphs' and the ' tombs of the mamlfks' stand. The place was selected as a burying-ground immediately after the Arab conquest. Various accounts are given of the origin of the name: that it was the name of an Arab woman; or of a branch of the tribe of Banu Maghafir; or, as the text suggests, a word of Greek origin (ypakevs), meaning 'writer' or 'copyist.' See Yakut, Geogr. Worf. iv. p. CA; Al-Malkrizi, Khitat, ii. pp. itr —Wo. 3 A younger brother of Saladin. He was slain at the siege of Aleppo in A. H. 579=A. D. II83: a disaster which elicited from Saladin the lament: 'The fall of Aleppo has been dearly bought by the death of Buri.' (Abu l'Fida, Annales, iv. p. 58.)

134 CHURCHES AND MONASTERIES OF EGYPT. Monastery of the Nestorians. ~ In this quarter also is the monastery known as the monastery of the Nestorians, dedicated to Saint George, and enclosed within a surrounding wall of hewn stone. It is beautifully and artistically constructed, and greatly celebrated as a place of resort. The Shaikh Abu 'l-Fada'il, the Nestorian, known as the physician of the tribe of Al-'Azamiyah, in the caliphate of Al-Amir, restored it at his own expense, and renewed it in an excellent style, with hewn stone; and there were here many Nestorian monks. But when Al-Amir was informed of this restoration, he issued a decree against Abu 'l-Fada'il, and acted extortionately towards him, and seized all his money; and the decree remained in force until the caliph had built a mosque within the monastery. The originator of this act of tyranny was Abu 'l-Fadl Ja'far ibn 'Abd al-Mun'im, known as Ibn Abu Kirat, the metwalli of the Diwan al-Khassl of Al-Amir. There was some land attached to this monastery and belonging to it, outside the enclosure, and this land was farmed by Abu 'l-Barakat ibn Kitimah, the Jacobite scribe. There was now no one in the monastery, which was empty, Fol. 43 a and deprived of liturgies and prayers. One of the stewards of Kitamah lived there, in a garden which was the property of his master; but the priest Yusuf, the Nestorian, gained possession of it, and let the land to Muslims, and sold the upper story of the church at Misr, including the bakehouse, and let most of the property with which the Nestorian churches were endowed at low rents to the Muslims, for long periods. There are no Nestorians with him; but they live in the east, and in Persia, and in Al-'Irak and Al-Mausil, and by the Euphrates, and in Mesopotamia; and in Egypt they are few in number and of a low class. This monastery [of which we have been speaking] came into the possession of the Copts of Misr in the patriarchate of Anba Mark ibn Zar'ah, the seventy-third in the order of succession, who made it 1 The board which regulated matters connected with the privy purse.

MONASTERY OF THE NESTORIANS. 135 patriarchal, and dedicated the church in it to Saint Philotheus' of Antioch. In the upper story of the monastery there are manzarahs; and the whole building is of hewn stone, within and without. The church was solemnly opened and the liturgy was said in it the first week of the blessed fast, namely on Tuesday, the i6th of Amshir, of the year 899 of the Righteous Martyrs, which is equivalent to the 24th of Ramadan of the year 576 (A. D. I I81). [This change of ownership took place] because no Nestorians were left in Misr except one or two men. The monastery was solemnly opened by Anba Peter, bishop of the Fayyum. It contains three altars: one named after Philotheus of Fol. 43b Antioch; the second after John the Evangelist; the third after Thomas the Disciple. Its expenses were paid by the Shaikh Abu 'l-Mansur ibn Bulus, who also paid for the liturgies and the eucharistic elements and the rest, and did not cease to supply all that was needed until the day of his death. His son continued to provide for [the expenses of this monastery], as his father had done-may God rest his soul!-and appointed ministers, both priests and deacons. The monastery is now prosperous, and the people of Upper Egypt come to it, and open its door. There is also a burying-place for the Coptic Jacobite Christians and the bishops of Misr, in the district of Al-Habash; and the body of Anba Zacharias2, the sixty-fourth patriarch, is buried there, and the people receive blessings from it; [and it was taken there] because he commanded at his death that he should be buried among the people of Misr, on account of his knowledge of the pre-eminence of their faith, and what they had suffered in the caliphate of Al-HIakim 3. In [the same burying-ground] also are the tombs of the bishops of Misr; and near The festival of this martyr is kept on Tfibah i6=Jan. i. He was converted to Christianity in his youth, and martyred in the persecution of Diocletian. See Synaxarzum ad diem. 2 Occupied the see from A.D. 1002 (?) to 1032; see Renaudot, Hist. Pair. pp. 386-408. On p. 401 Renaudot refers to this passage of Abf Salih. s See Al-Makrizl, Khitat, ii. p. Fio, and Renaudot, Hzis. Pair. p. 390 ff., for an account of Al-Hakim's terrible persecution of the Christians, and the plunder and destruction of their churches. (A. J. B.)

136 CHURCHES A 'D MONASTERIES OF EGYPT. it there are two wells of running water: one constructed by AbA '1-Hasan Sa'id ibn Manstir, the scribe, and the second made by Nasir, the gravedigger. In this burying-ground there is a conspicuous monument of syenite, sculptured with a cross of pointsl. Near the burying-ground is the Well of the Steps, with the sycamore beside it, and the guardhouse. At the upper end of this ground, there is a cemetery of the Jews Fol. 44 a and Samaritans, and when they come near the Christian cemetery they see the sign of the cross, and then they return to that part of the ground which Anba Michael, the fifty-sixth patriarch2, sold to the Jews, at the time when Ahmad ibn Tululn extorted money from him. This patriarch also sold a church to the Jews3 in the Kasr ash-Shama', besides the property of the churches at Alexandria, and the herds of camels of the monks of the monastery of Saint Macarius. The Melkites, however, have no cemetery in the district of Al-Habash, but their burying-places are within their churches, and on the hill where the monastery of Al-Kusair stands. The Armenians and the Nestorians likewise [bury] in their churches. Church of Al-Martzitt. ~ The garden called Al-'Adawtyah4, or Munyat as-Sudan5, was 1 The 'cross of points' is doubtless the Coptic cross, such as that represented on the cover of my Coptic Churches. (A. J. B.) 2 Occupied the see from A. D. 88i to 899 (?); see Renaudot, Hzst. Palr. pp. 319-398. He was the second of the name. 3 The church, sold by Michael or Kha'il to the Jews in A.D. 882, still belongs to that community, and is used as a synagogue, after a possession of I,ooo years. An account of it is given in Coptic Churches, i. p. I69, and its position shown on the plan facing p. 155. (A. J. B.) 4 Al-'Adawlyah and its monastery stand about eighteen miles to the south of Old Cairo, on the same bank of the river. The church of Al-Martftit, however, is not now in existence, possibly because the confiscation recorded by Abt Salih was permanent. Yakuft calls Al-'AdawTyah a village.on the eastern bank, possessing many gardens; and he suggests other derivations of the name; see his Geogr. Worn. iv. p. i r. (A. J. B.) 5 Two villages of this name are now in existence, but neither of them is near

CHURCH OF AL-MIAR TUT. i37 named after a woman called 'Adawiyah, who came from Western Africa in the days of Al-Mu'izz. She had much money, and she took up her abode in this place, which was named after her. ~ The church of the Pure Lady Mary, called Al-Martltfz, is surmounted by a cupola. In ancient days this was a place of worship of the Israelites when they were in bondage in Egypt; and when our Lord Jesus Christ came down into Egypt from Syria, with his mother in the flesh, our Lady the Pure Virgin, and the righteous old man Joseph the carpenter, they sat in this place, where there is now a picture of the Lady before the holy altar. The church was founded by the Copts Fol. 44 b under the name of the Lady, and was called Al-MartzZtt, which is the Greek word Matfr-tfl, and means 'Mother of God the Word.' When this church grew old it fell into decay, and was restored by the Shaikh AbA 'l-Yaman Wazir, a native of Sanhur2, and metwalli of the Divan of the Delta, and by Abu 'l-Mansur, his son, in the caliphate of Al-Amir, and in the vizierate of Al-Afdal Shahanshah. In its upper story AbA 'l-Yaman built a beautiful mansarah, called As-Salukiyah, and the priests assembled there, and he conversed gaily with them; this was in the lunar year 478 (A. D. io86), in the patriarchate of Cyril 3, and the episcopate of Daniel. He also caused a complete set of vessels of goldsmiths' work to be made for this church, for the liturgy and the incense and all the needs of the church. In the upper story of the church he built several depenAl-'Adawlyah; see Rec. de I'lgypte, p. 222. Cf. Yakft, Mlushtarik, p. s.i. Al-Idrisi, however, mentions the place named by our author, saying, according to Jaubert's translation: ' Quand on part de Missr pour se rendre en remontant le Nil dans l'lgypte sup6rieure, on va de Fostat a Miniet es-Soudan, joli port situd sur la rive occidentale (sic!) du Nil et environ a 15 milles de Missr.' (Tome i. p. 3II.) 1 MTrrWp Oeov. 2 A town between Alexandria and Damietta, now included in the district of Dasfik, in the province of Al-Gharbiyah. See Yakfit, Geogr. Worl. iii. p. Iv.; Amelineau, Geogr. pp. 415-417. 3 The sixty-seventh patriarch; occupied the see from A. D. 1078 to 1092; see Renaudot, iZst. Pair. pp. 449-470. t [IT. 7.]

138 CHURCHES AND lMONASTERIES OF EGYPT. dences and offices. A small garden was attached to the church, and was entered from the interior of the building; and the door gave proof of its existence. So the government laid its hand upon this garden, and it was taken away from the church. A certain Jew, named Abu 'l-Fakhr ibn Azhar as-Sani', became a Christian, and was converted to the religion of the Messiah, and was baptized in this church by Anba Jofn, bishop of Tamwaih, in the province of Al-Jiziyah, assisted by the priest Abu Yasir ibn Abu Sa'd Fol. 45 a ibn al-Kustal, in the caliphate of Al-Faiz, in the vizierate of Tala'i' ibn Ruzzik, and in the patriarchate of Jonas, the seventy-second in the succession; this took place in the month of Rajab, in the year 554 (A.D. II59). God enlightened this Jew so greatly that he learnt to read Coptic, and translated it into Arabic; and he was ordained deacon, on account of his peculiar merits, in the church of the Pure Lady', in the Harah Zawilah, in the city of Cairo, by Anba Gabriel, bishop of MiSr, on the I5th of Abib, in the year of the church 90o (A.D. 1 85). Adjacent to this church of Al-Jiar'ittl, is a church which had fallen into decay, but was restored by Abu 'l-Fada'il ibn Ash-Shubramurayyiki2, with the assistance of a body of Christians, in the year 902 of the Righteous Martyrs (A.D. 1186). The furnishing of the church was completed by the Shaikh Abu 'l-Faraj ibn Zanbur, the scribe of As-Sfbasti the Turk, wali of Cairo; he paid the expenses himself, and he provided for it a dome and a roof, and constructed over the dome a beautiful dome of timber; and he built in it two altars, one named after Saint George, and the other after the angel Michael. In the midst of the church he erected a long vaulted transept, in which he also opened a door which led to the altars in the old church; and he separated them from one another. The number of altars in this church amounted to Fol. 45 b five, ancient and modern. Abu 'l-Faraj completed the restoration of the church by whitewashing and painting it, and it was solemnly opened See fol. 3 a and note. 2 The town of Shubra Murayyik (c. J), in the province of Al-Gharbiyah, is mentioned by Yakit, 2Mushtarik, p. rrv.

CHURCH OF AL-3ARTUT I. I39 on Monday, the 21st of Barmahat, the second day of the fifth week of the holy fast, in the presence of Anba Mark ibn Zar'ah, the seventythird patriarch, and Michael, bishop of Bastah and Al-Khandak, and Anba Gabriel, bishop of Misr, and Anba Simon, bishop of Al-Bahnasai, and Anba Peter, bishop of the Fayyum, and an assembly of the clergy and of the chief men. In the upper story of this church, the steward, Sayyid al-Ahl, son of Thomas, the archdeacon, built a church in the name of Saint Mercurius, with a wooden altar2, and it was consecrated by Anba John, the seventyfourth3 patriarch, on the ioth of Bashans, in the year 91o of the Righteous Martyrs (A.D. 1194). The Shaikh Abu 'l-Yaman Wazir removed the body of Saint John from the church at Damanhuir, near Cairo, to this church, because, so it is said, when he was in the neighbourhood of it on a certain night, he heard a voice from the shrine of the martyr, saying: 'I cannot remain in the church of the Lady; there is no church for me except that in which I was at first.' Accordingly the body was restored thither. Fol. 46 a In this neighbourhood, the Nestorians had a large monastery like a great castle, within an enclosing wall of hewn stone, and containing, a large church, separate and conspicuous, of which all the architectural features remain to this day; but the apse has been turned into a Kiblah, and above it rises a lofty minaret, and, around it, the chambers, which belonged to the monks, are inhabited by Muslims; and this change took place in the caliphate of Al-Hakim. 1 The classical Oxyrhinchus, and the Coptic iCijLX.C; then the capital of a province. It stands on the western bank, at some distance from the stream. It was said that our Lord and his mother sojourned at Al-Bahnasa. The town is now ruined and contains about sixty inhabitants; it is in the district of Bani Mazar, in the province of Mlinyah. See Yakuft, Geogr. Wort. i. p. vv i; Al-Makrizi, Khlitat, i. p. rrv; Am6lineau, Geogr. p. 9o. 2 This is the only definite instance known to me of a Coptic altar constructed of wood; see Cop/ic Churches, ii. p. 3 ff. (A. J. B.) 3 Occupied the see from A.D. I 89 to 1216; see Renaudot, irzst. Pair. PP1 554-567. t2

140 CHURCHES AND MlON~ASTTERIES OF EGYPT. At the church of Al-Mlartzftf, the history of which has been related, there was a priest named Abf Yasir, son of the priest Abui Sa'd, known as Ibn al-Kustal, who maintained customs at variance with those prescribed by the pure Fathers: such as growing the hair long, and baring the head at the time of the liturgy', and christening infants without circumcision2, and giving permission to the bridegroom to see the bride before marriage3. If a priest with shaven hair and covered head said the liturgy, he would not communicate from his hand, but he had a second liturgy for himself. Thus he divided the church into two parties; and, although he was often rebuked for this, he would not repent or change his opinions. The state of affairs required that in order to maintain the canons, he should be expelled from the church; may God reconcile him to himself! To the church of this priest there was a garden attached, as it has Fol. 46 b already been related. This garden was seized by the emir Jabril, son of the Imam Al-HTfiz, who built opposite to the church, near the river, in the place called Al-Khazmat al-kiblah, for the survey of the taxes, a manzarah, which was visited by the Imam Al-Hafiz and the Imam Az-Zafir4, his son, during the lifetime of this emir Jabril; and after his death the Imam Al-'Adid came here. Each of them contributed to the support of this church, and received the food that was brought to him from the monastery. This church stands in the midst of the gardens, and from its upper story a view of the blessed Nile is obtained, as far as that part of the river bank on which Tamwaih, in the province of Al-Jiziyah, is situated, and as far as Munyat ash-Shammas5 and other places on These two customs of wearing long hair and uncovering during the liturgy seem to refer to the priests only: neither of them is now practised. See above, fol. 9 b and 15 a. (A. J. B.) 2 I have before stated that circumcision on the eighth day is customary, but not obligatory, with the Copts; while circumcision after baptism was always regarded as forbidden. See Renaudot, Hist. Pair. pp. 286, 497, 588. (A. J. B.) 3 In prohibiting this the Copts seem to have followed the Muslims. The twelfth of the Fatimide caliphs, who succeeded his father Al-Hafiz in A.H. 544=A.n. 1149 and died in A. H. 549=A.D. II54. ' There were two places of this name in the province of Al-Jiziyah, but this

I/ A T RA. 141 the western bank. It is a place of devotion and of pleasure; and the church is much visited because intercessions are accepted here, and visible miracles are performed for the faithful. ~ Al-Aj all Saif al-Islamr Tughtikin', brother of Al-Malik Salabh ad-Difn YU~suf ibn Ayyfib, the Kurd, acquired possession of the garden, and of Al-'Adawiiyah, and the church of As-Seada'n, and the bank of the river near it; and he rebuilt the manzaraht, and added a gallery to the upper part of it, and he planted many trees in the garden and spent much money here. At Al-'Adawilyah are the quarries of yellow clay, of which the [pots called] khazcaf are made; and they are to the north, on the estate of the vizier Aba 'I-Faraj al-Maghrabi. The district known as Tura, which leads to Itfilh, by way of the monastery of Shahra~n. Under the southern sycamore, in the Fol. 47 a southern part of Tura', Moses the prophet prayed-upon him be peace, -and in the town there are monuments of 'Abd al-Azilz ibn Marwan'. Tura was allotted as a fief to the Ghuzz and the Kurds, when they conquered Egypt. Itfiih is the name of one of the sons of Mizraim. Shahra~n is a large village, and was flourishing and populous. It is is probably that one which was also called Dair ash-Shama'; see fol. 65 b. It is still existing in the district of Badrashain in that province, and in i885 had a population of 883. S ee Yafik Ot, Mii s hla r ik, p. ic. v; D e S a cy, A b -AIl/a/lf p. 6 7 6; Rec. de /'Ekgyp/e, ii. P. 2 21. 1Ruler of Yemen after A. H. 577; diedA Al. 593. 2 To the south of 'Adawilyah and to the north of 1{ulwain, on the eastern bank. It is now in the district of Badrashain, and in the province of Al-Jiziiyah, and in ii885 had I,3 inhabitants. See YalkuPt, Geogr. Dzk/. iii. p. oi.; AlM\akri1z'i Ichaat, ii. p. o. t; Am6liineau, Ge'ogr. p. 5ig. (A. J. B.) 3See fol. 2 b, and note. 4The site of Shahraln cannot be identified. (A. J. B.) ' Son of the caliph Marwa~n I, and wafl'i of Egypt from A.Hu. 65=A. D. 685 to A. H. 86= A. D. 7o6. He attempted to make IHulwa'n the capital of Egypt; see below.

142 CHURCHES AN4D MONASTERIES OF EGYPT. built on the side of the river; and they say that Moses the prophetupon him be peace-was born1 there, and his mother cast him thence into the river, in the wooden ark. Shahran is celebrated as a spot frequented by visitors, on account of the beauty of its situation, and the views obtained from it of Misr and the river Nile; so the Book of the Monasteries, by Ash-Shabushti, testifies. Opposite this monastery of Shahran, in the mountain on the east, there is a large cavern2, supported by pillars like a house, which has been hollowed out in the side of the mountain, and is exceedingly extensive; and it is said to be called 'the city,' and the end of it is unknown. Monastery of Scahraznit, near Turd. The monastery called Shahran was restored by Poemen, the monk, who had been perverted to the religion of the Muslims, but returned to his own faith in the caliphate of Al-Imam al-.Hakim, and became once more abbot of the monastery. This monk was the cause of the opening Fol. 47 b of the churches which had been closed, and of the changing of the costume3 which Al-Hakim had injoined, and which he had maintained for nine years, during which Zacharias, the sixty-fourth patriarch, was imprisoned4, and thrown to the lions, which did him no harm; for God forbad the lions to touch the patriarch, on account of his holiness, and the strength of his faith in God. The instigator of this persecution was a monk from the monastery of Saint Macarius', named Jonas6, because On fol. 19 b, Askar is said to be the birthplace of Moses. 2 Doubtless one of the subterranean quarries in the Mukattam range near Tura. These caverns were cut out by ancient Egyptian workmen quarrying for stone for the pyramids and other buildings. The Arabs have a great horror of mining in the dark, and tell marvellous legends of these openings into the heart of the mountain. (A. J. B.) 3 Al-Hakim had forced the Christians to wear black clothes and turbans, and to use black trappings for their mules and asses, forbidding them to ride on horseback. (A. J. B.) 4 See Renaudot, izust. Pair. p. 391 ff. In the Nilrian desert. 6 Or John. See the story in Renaudot, Hist. Pair. p. 388 f.

MONAJ STERY AND CHURCH A T TURA. I43 he had solicited a bishopric from that patriarch, but was prevented from obtaining it by Michael, the patriarch's nephew, who had demanded money from Jonas, [but did not receive it]; the whole of this story is told in the Lives of the Patriarchs. In the aforesaid monastery there is a tower, entered through the monastery, and it had a garden attached to it, measuring six feddans, in which were fruit-bearing palms and corn-plots. Al-Imam al-Hakim was fond of visiting the country at this monastery, and of taking the air here; and from it he went out to the mountain, and made journeys into the country. Monastery and Church at Tird. ~ The monastery known as the Monastery of the Potter is dedicated to Saint Mercurius. It is said also to have been named after the martyr Theodore. There is also a church, named after the glorious Saint George, which is in the district of Tura, on the bank of the river. This church was small when it belonged to the Jacobite Copts; but at the time when Gregory', the patriarch of the Armenians, came to Egypt, and Amir al-Juyufsh Badr was surrounded by Armenians, in the patriarchate of Anba Cyril, patriarch of the Jacobites, and the district of Fol. 48 a Tura was allotted to the Armenians, then they seized this church, and pulled it down, and built instead of it a large and spacious church, with several cupolas, which was dedicated to the name of Saint George. Above it there rose a tower, the door of which was within the church; and the latter was enclosed within a wall, and within the enclosure there was a well and a water-wheel. Around the church there was a space planted with orange-trees, and two duwairahs, which are fruitbearing palms, and other trees. When, however, the series of misfortunes befell the Armenians, the church came back to the Jacobites, in the patriarchate of Anba Mark, known before his promotion as Abu '1-Faraj ibn Zar'ah, the scribe; he was the seventy-third in the succes1 See note on p. 3. This passage is referred to by Renaudot (Hist. Patr. pp. 459 and 508), who writes Dora for Tura.

I44 CHUIRCHES AND MONAlSTERIES OF EGYPT. sion. In this church the priest named Abu Yasir, whose history has been related with reference to the church of Al-1I'artilt, which is called Al-'Adawiyah, restored all that was required for the furnishing of it; and the people began again to frequent it at all times. Outside it, there are stone foundations visible on the surface of the ground, which are said to have been made for the purpose of building upon them a manzarah; but it was never fully prepared, and now there is only one fragment of building in a cracked condition. When the patriarch came to this church to consecrate it, an assembly of bishops and priests and of the Christian laity were present. In another copy it is said that the monastery of Saint George came into the possession of the aforesaid priest Abu Yasir, known as Ibn Fol. 48 b al-Kustal, and was solemnly opened in the month of Ba'unah, in the year 559 (A. D. 1164), in the patriarchate of Anba John, with the consent of the Armenians. Abi Yasir built in the upper story a church to the martyr Saint Mennas, and a church in the name of the great saint John the Baptist and of Gregory. The latter church was to the south of the great central sanctuary, in the monastery of the Armenians at Tura, and it was consecrated on the 3oth of Ba'unah, in the year 902 of the Righteous Martyrs (A. D. 186); and the expenses of the building were paid at first by Ibn Mashkur, and at the time of its consecration by Abu Mansur, the superintendent of the building of the walls of Cairo and Misr. In the same monastery there is a tower, and a mill, and a garden which belonged to the Armenians; and, when it ceased to belong to them, it came into the possession of the Jacobites, after the year 600 (A. D. I204). When the priest Abu Yasir died, the monastery became the property of his disciples, and of the Copts, permanently down to our own time. The Eastern and W7estern Ranges. The eastern hills known as Al-Mukattam, which was the name of the son of Mizraim, the son of Misr, the son of Ham, the son of Noah. Mukattam was the first who worshipped on this spot, and here he gave himself up to the service of God; so that after his time the mountain

MELKITE MIONASTERY OF AL-KUSAIR. I45 was known as Al-Mukattam. It is situated near Tura, by the stonequarry, and is contiguous to Tura lengthwise, and it is a holy place. ~ The western range unites itself to the mountain chain of Western Fol. 49 a Africa and to the western shores, which at last reach the land of Ibn 1 Ghawatah, and the Dark Sea2. The river Nile flows between these two mountain-ranges. Melkite Monastery of Al-Kusair. The monastery known as Al-Kusair is on the summit of the eastern mountain-range. From this monastery there is a view of the blessed Nile, and of the district of Tura. It was founded by Arcadius3, the Great, son of Theodosius the Great, emperor of the Romans, over the tomb of his teacher, Saint Arsenius, after whose name he called it. This Arsenius had fled from the emperor, and devoted himself to religious worship in the desert of Saint Macarius in the Wadi Habib; but afterwards he removed to this mountain, and spent his time in worship there. This monastery was known as K.usair4. A great festival A mistake for Baraghwatah ('ly), which was a district in north-western Africa, inhabited by a tribe of the same name; see Yakuft, Geogr. Wort. i. p. o l; Al-Idrlsi (ed. Rome) [p. 87]; Ibn Khaldun, vi. p. r.v. 2 The Atlantic. 3 Arcadius can hardly have founded this monastery in memory of his teacher, who is said to have outlived him by some forty years at least; see Gibbon (Edinburgh, I832), vol. v. p. 148 n. The association of Arsenius with the monastery is, however, probably authentic. The full name of the convent, according to Al-Makrizi, was monastery of John the Dwarf (Yuhannus al-Kastr or AlKusayyir), i. e. St. John Kolobos; see Khz'at, ii. p... (A. J. B.) 4 Our author probably borrows this account of the foundation of Al-Kusair from Eutychius, with whose narrative the statements in the text agree; see his Annales (ed. Pococke), i. p. 537. Quatremere gives an article on this monastery in Mem. ii. pp. 499-502, which consists of translations from Al-Makrtzi, Khitat, ii. p. o.r, where Ash-Shabushtl is quoted, as by our author. YAktit also describes the monastery of Al-Kusair among the few monasteries which he writes of; see his Geogr. Wort. ii. p. A^O. u [II. 7.]

146 CHURCHES AND MIONASTERIES OF EGYPT. is kept there in honour of Arsenius, at which many people assemble. Below his church on the mountain-top, there is another church, hewn out in the rock with the pickaxe1, and in it there is an altar. The monastery is on the upper part of the mountain and stands on a terrace, on a peak of the mountain, and is fairly constructed and commands a beautiful view. It has a well hewn in the rock, from which water is drawn. In the monastery there are excellent pictures, of extremely skilful and admirable execution. The monastery contains an upper room [built by] Abu 'l-Jaish Khamarawaih2, son of Ahmad ibn Tulun, which has Fol. 49 b four windows in its four sides. The road to this monastery from Misr is difficult, but on the southern side the ascent and descent are easy. At the side of it there is a hermitage, always inhabited by a hermit. The monastery overlooks the village named Shahran and the desert and the monastery of ShahrAn, which is a large and flourishing village, on the bank of the river, according to the testimony of the Book of the Monasteries, by Ash-Shabushti. This Al-Kusair is one of the monasteries that are visited for worship, and also for the pleasure of sauntering around them. The patriarch Eustathius3 founded in this monastery the church of This would be the church of St. John the Baptist named below on fol. 51 a. 2 Khamarawaih, son of Ahmad ibn Tfuln, and second of the Tul'finide dynasty, ruled Egypt and Syria, nominally under the suzerainty of the Abbaside caliphs, for twelve years, from A.H. 270=A.D. 884 to A.H. 282=A.D. 895. The annual tribute demanded from him by the caliph amounted to about 500,000 dinars. He was famous for his magnificence and his love of art. The story which our author tells of his admiration for the mosaics at the monastery of Al-Kusair is told also by Yakfit, Geogr. Wort. ii. p. I o. s Eustathius succeeded Balatianus, as Melkite or orthodox patriarch of Alexandria, in the sixteenth year of the caliph Harfin Ar-Rashid, i. e. A. D. 802, and occupied the see for two years. See Eutychius (Annales, ii. p. 410), who is the authority from whom the statements in the text are taken. Eutychius explains aji as: cJCf. Le Qui OJriens C. — Cf. Le Quien, Oriens Chrzst.

MIELKITE MONASTERY OF AL-KUSA R. 147 the Apostles, and he founded a cell for the bishops. The monastery is in the possession of the Melkites, and contains a body of their monks. There is kept every year the festival of Saint Arsenius, on the 13th of Bashans'. This Eustathius was a linen-merchant, and he found a treasure in the place where the flax was beaten; and then he became a monk in this monastery, and built in it that which has been mentioned. After that, he was made patriarch of the Melkites, and the length of his patriarchate was sixty-four years2. In this monastery there are eight churches, and they are enclosed within a wall. In it also there is a manzarah, and a cemetery; and below it there are many caves hewn in the mountain. The church of the Apostles in this monastery was destroyed in the caliphate of Al-Hakim, in the month of Sha'ban, of the year 400 (A.D. ioio); and a band of the common people came here, and seized the coffins of the dead, and the timbers from the ruins. Afterwards it was decreed that [the monks] should restore the ruined building, and Al-Yasal, the brother Fol. 50 a of Taj ad-Daulah Bahram, assigned to the monastery sixteen feddans of land as an endowment. There was in this monastery a mule, to carry the water from the river, and bring it up to the monastery; and one of the monks went down with it to fill up the quantity required; and the monk remained by the river, while the mule kept going backwards and forwards by itself, until he had finished his business. The monastery is enclosed within a stone wall; but on one occasion a mob of Muslims went up, and by a ruse induced the monks to open the gate to them, whereupon they entered and sacked the monastery, and killed some of the monks. The monastery known as Al-Kusair al-Hakkani is within the desert, and is uninhabited; it is half-a-day's journey from the monastery which is being described. The number of churches at the monastery of Al-Kusair, accordI. e. May 8. Cf. Synaxarium (Paris MS. Arabe 256) for that day. 2 This must be a confusion with the length of Eustathius' life. u 2

148 CHURCHES AND MONASTERIES OF EGYPT. ing to a description, of the date of Barmahat, in the year 89I of the Blameless Martyrs (A.D. 1175), was ten. (i) In the upper part is the church of Saint Arsenius, the teacher of the sons of the emperors; and his body is buried under the altar, which is the only altar1, and is surmounted by a baldakyn; over the middle of this church is a long vaulted2 roof. Fol. 50 b (2) A church named after our Lady Mary, the pure and holy Virgin, in which there is one altar, as in the former. (3) The church of the Apostles or Disciples, in which there was a picture of the Lady, carrying the Lord, with angels on the right and on the left, and pictures of all the twelve disciples, the whole being composed of tesserae of glass3, and skilfully executed, as at Bethlehem; This is exceedingly interesting for two reasons: (i) It is unusual for a church to have less than three altars now, though Abu Salih proceeds to enumerate several with this peculiarity; and (ii) I do not know any other so distinct and unquestionable evidence of the practice of burying the body of a saint under the high altar of an Egyptian church, though ten or twelve years ago, writing on the subject of the Coptic altar in ignorance of Abu Salih's testimony, I had no hesitation in inferring that the practice existed. See Copfic Churches, ii. pp. I2-I6. (A. J. B.) 2 In technical language this means, I think, that the nave was roofed with wagon-vaulting, such as may still be seen in the basilica in the HIarah Zuwailah in Cairo, in the church of Al-Mu'allakah within the fortress, and in many others. (A. J. B.) 3 This is, as far as I know, with the subsequent statements of our author, the only direct evidence of the use of the Byzantine glass mosaic in the churches of Egypt, and it is fortunate that Abu Saill's testimony is of unmistakable clearness. The arrangement which he sketches is common enough, indeed is almost exactly reproduced in the haikal of Abu 's-Saifain (Coptic Churches, i. p. 112, see also p. 40). But there the design is painted on the wall, not wrought in mosaic: and as I have explained (id. ib. p. 37 seq.), there is no known instance of a picture in glass mosaic remaining in the Coptic churches, or anything to show that this form of art ever flourished in Egypt, though mosaic of another kind constitutes some of the most splendid decoration in churches and mosques alike. There is, however, some evidence from early writers to support the construction of the text.

MEL KITE M1ONSASTERY OF AL-KUSAIR. I49 and some of these glass tesserae were gilded and some were coloured. Khamarawaih, son of Ahmad ibn Tulun, used to stand before these The allusion to Bethlehem is, of course, to the church of the Nativity erected there in A. D. 327 by the empress Helena, and it is possible that even at that date glass mosaics were employed for decoration: for those in the church of S. Pudenziana at Rome and S. Costanza at Naples are said to date from the fourth century. However that may be, there is no doubt that by the time of Justinian the walls of the church at Bethlehem were covered with mosaics, traces of which remain even at the present day in spite of renewals and destructions. Eutychius records the visit of the caliph 'Umar to this church, his admiration for the mosaics in the southern transept (' for the whole vault was decorated with many-coloured designs in mosaic work'), and his order that no change should be made in the decoration (ed. Pococke, ii. pp. 158, 288). But the best account of these mosaics is given by De Vogti6 in his kglzses de la Terre Saznle, p. 66ff. The word rendered tesserae in the text is CPy, the plural of ts fass. But Eutychius, in the passage just quoted, uses the word Lt.i fusazfisd as the term for glass mosaics-a term derived from the Byzantine +ic(oo-s. Now the author of the History of Damascus speaks of,oy or tesserae, coloured and gilt, which are known asfusaifsa; and similarly Kamal ad-Din definesfusazisad as equivalent to A.a L,9i or gilded tesserae. Further, Ibn Batutah mentions a mosque adorned with pictures of great beauty in gilt mosaic, and again of animal figures in mosaic. These authorities are quoted by Quatremere, Hizst. des Sullans Mamlouks, ii. Liv. i. append. p. 270 n. But the point which Quatremere misses is that if these passages are examined, they are found all to establish the use of glass mosaics, but out of Egypt-in Syria and Arabia. I do not, however, know of any passage proving the use of Byzantine mosaic in Egypt to put beside this clear and explicit evidence of Abui Salih, here and on fol. 104 a. The splendid lamps of the type called Kala'uni, found till recently in churches and mosques, but now chiefly in museums, show what skill in glass-work the Egyptians possessed in mediaeval times-a skill far higher than would be needed for making the cubes of mosaic work. Going further back, we find record of famous glassworks at Fustit. Further back still, Olympiodorus of Alexandria wrote on the sacred art of alchemy, which included the making of glass coloured like precious stones. This was early in the third century, and the MLS. is in the Bibliotblue

I50 CHURCHES AND MONASTERIES OF EGYPT. pictures and admire the beauty of their execution, and was much delighted with them, especially with the picture of the Lady; so that he even built a manzarah for himself at this monastery, that he might come there for recreation. This church was very large; but Al-Hakim destroyed it in the year 400 (A.D. Ioio). Afterwards there was built on the same site a new church, named after Peter and Paul, in which there was one altar surmounted by a baldakyn, and over the middle of which there was a vaulted roof. (4) The church of Stephen, the chief of the deacons and first of the martyrs for the name of Christ among the Israelites. (5) A church named after Saint George. (6) The church of Saint Sabas' of Alexandria, which was restored by the Shaikh Abu '1-BarakAt Yfhanna, the scribe, son of Abu '1-Laith, in the caliphate of Al-Amir, and in the vizierate of Al-Afdal ShAhanshah; Fol. 51 a and his brother, Abu 'l-Fada'il, was charged with the control of the outlay. This Abu '1-Barakat was the metwalli of the Dwdzn at-tahzktk2, in Nationale. See Hendrie's Theophilus or Arts of the Mifddle Ages, 1847, p. I63. The same most interesting work has a long account of glass-making and painting in Book II, and Greek enamelling and mosaic are described zb. ch. xiii-xv. pp. 133-135. Strabo was told by the glass-workers of Alexandria that they were enabled to execute their magnificent works of art solely through the existence in Egypt of a peculiar earth (Book XVI, ch. ii. ~ 25, quoted by Perrot & Chipiez, Hist. of Art in Egypt, ii. p. 375). Indeed the manufacture of glass is now supposed to have had its origin in Egypt, and the art of enamelling which flourished under the caliphs certainly began with the Pharaohs. (A. J. B.) This 'Melkite' saint is, of course, not also revered by the monophysite Copts, since he was the great opponent of the monophysite leader, Severus of Antioch, and the determined adherent of the Roman see. 2 This was the board which regulated the expenses of the government. The metwalli of this Divan was a person of high rank. In A. H. 501 a sum of 700,000 dinars is said to have passed through the hands of this Divan, apart from the expenses of the officials, and Abi 'l-Barakat ibn Abi '1-Laith arranged the dinars in boxes on one side of the room and the dirhams on the other side. When the vizier Al-Afdal saw this large sum of money, he said to Abfi 'I-Barakat: 'By my father's tomb, if I hear of any well out of order, or of any land lying

MELKITE MIONASTERY OF AL-KUSAIR. 15I the vizierate of Al-Afdal, and afterwards, until he was put to death in the year 528 (A.D. II34). In this church there is one altar, surmounted by a small baldakyn; and over the midst of the church there is one large cupola of conspicuous size. The church contains pictures of the forty martyrs of Sebaste; and beneath it is the tomb of the said Abu 'l-Fada'il. (7) The church of the martyr Barbara, which is small. (8) [The church of] Saint Thomas. (9) The church of Cosmas and Damian and their brothers and their mother, who were all martyred for the name of Christ. (lo) Below this is the church of Saint John, the Baptist and Forerunner, in a cave, and with a stone roof, supported on a pillar, like a house which is concealed. In the midst of it, and on the roof, are ecclesiastical paintings, most of which have been effaced. Near this church is the tomb of John the monk, who planned the walls of Cairo and its gatesl, in the caliphate of Al-Mustansir, and in the uncultivated, or of any village in ruins, I will cut off thy head I' to which the metwalli answered: 'Far be it from thee that in thy days any village should be ruined, or land left uncultivated, or well allowed to fall out of repair!' Al-Makrizi confirms the statement of our author that Abf 'l-Barakat was put to death in A. H. 528. See Khi.tat, i. p. t. i. 1 This piece of information is very interesting, and is one more proof that the Copts were the architects of Cairo, as I have always contended, and not the Moslems. What Abf Sallih says is that John the monk planned the new walls of Cairo in the vizierate of Badr, under the caliphate of Al-Mustansir. The original walls, of brick, were built by Jauhar, under the caliph Al-Mu'izz in A. D. 969 or 970 (see Al-1Makrizi, Khitat, i. p. rvv ff.); but a century later these walls, being outgrown, were demolished by Badr al-Jamall, in A. D. o087, who extended the boundaries of the city, especially on the northern and southern sides, erecting new walls of brick, with gateways of stone (see Al-Makrizi, Khitat, i. p. rvi). In his learned essay on the topography of Cairo, M. Ravaisse gives a very clear plan, showing the walls of Jauhar and those of Badr. Saladin subsequently extended the citadel and made other enlargements, but in the main the existing walls are more probably those of Badr than those of Saladin. See M. Ravaisse in Mem. Archeol. de la Jfiss. Franf. au Caire, I88I-4; esp. plate 2 facing p. 454. (A. J. B.)

152 CHURCHES AN'D lMONASTERIES OF EGYPT. vizierate of Amir al-Juyush Badr; over his tomb there is a marble slab in the wall1. The church of Saint George2, which has already been mentioned among these numerous churches, is outside, on the peak of the mountain, and it was founded by the Shaikh Abu 'l-Hakam, brother of Abu Fol. 51 b 'l-Khasib, and relative of Abu 'l-Barakat ibn AbM '1-Laith. On this mountain there are many caves, hewn in the rock, which also forms their roof; one of them is the cave of Saint Arsenius, which was made for him, and it contains the stone which he used as a pillow. Within the monastery there is a cistern, which receives water from the mountain at the time of rain. There is also a well of springing water, hewn in the rock, of which the monks and their visitors drink. There is a mill hewn in the rock. The churches are likewise founded in the rock. Near the church of Saint Sabas, restored by Abi 'l-Barakat, there is a imanzarah which was made for Al-Amir, who came here in the hunting season; and there is a place for his attendants. There is here the nmanzaral of Khamarawaih, son of Ahmad ibn TuluCn, in the upper story of the monastery on the eastern side; it has now fallen into decay. The monastery now, in our time, contained five monks in poor circumstances, until the end of Barmahat, in the year 891 of the Righteous Martyrs (A.D. II75). After that, Fakhr ibn al-Kanbar3, the misleader of the ignorant through his false creed, came to live there, with a body of his followers; and he dwelt there twenty years, until he died, on Monday, at the beginning of the White Week4, in the second week [of the Fast], on the 23rd of Amshir5, in the year Fol. 52 a 924 of the Righteous Martyrs (A. D. 1208). The monastery is now 1 This tomb was apparently in the cave in which the church was hewn. The slab over the tomb is worth notice, as the Copts never mark the burial-places of the dead in any of the old churches. (A. J. B.) 2 No. 5 in the list of churches. 3 See above, fol. 9 a if. 4 I. e. the first week of Lent, during which the use of fish and other white meat is allowed. (A. J. B.) 5 The Coptic MIechir (I.LCXIp)=Jan. 26 to Feb. 24.

CHURCH OF THE CHA MBERLA INS AT A L-KA 2TARA H. 153 in the possession of his followers, who form a large body, but are in poor circumstances. It is said that in former times there were in the monastery and in the caves hewn in the mountain-sides nearly six thousand monks. Hermes Trismegistus. ~ Kalkalil, son of KharAba, son of Malik, one of the sons of Baisur, son of Ham, son of Noah, was exceedingly wise; and it is said that his teacher was Hermes2, who was the first inventor of alchemy, and turned lead into gold, and hardened quicksilver into solid, white gold, and melted sand into glass3; and his glass-furnace was at a place called 'the Oven4,' at the top of the eastern mountain, outside Cairo. Church of the Chamberlains at Al-Kantarah. The church of the Lady Mary, the Pure Virgin, at Al-Kantarah5, commonly named the church of the Romans. It is also called the church of the Christian Chamberlains, because it was restored by Al-Makrizi and As-Suyfiti write this name Kalkan (.j, and the father's name Khartaba (l.;.) or Khariba (.^); see Khiztat, i. p. ri; IHusn al-Muhddarah, i.p. r.. 2 See below, fol. 64 b. ' This legend is so far correct that the art of glass-making probably began in Egypt, and not, as it was stated by Pliny and those writers who have followed him, among the Phoenicians. See Perrot and Chipiez, Hist. of Art in Phoenzcia and Cyprus, ii. p. 326; Hendrie's Theophilus, p. 162. (A. J. B.) 4 On the top of the Mukattam hills, to the east of Cairo. For the legends related of the spot, see Al-Makrizi, Khztat, ii. p. ioo. 5 This village, or suburb of Al-Fustat, has already been mentioned; see fol. 23 b and 32 b. The reason for the foundation of this church at this spot is given by Eutychius, namely that when the caliph was residing at his palace called the 'Dome of the Air' on the Mukattam hills, his Greek (Roman) chamberlains found it too far to go to the Melkite churches in the Kasr ash-Shama' or Fortress of Babylon, and so asked and obtained his permission to build a church at the nearer suburb of Al-Kantarah; see Eutychius, Annales (ed. Pococke), ii. p. 430. X [II. 7.]

154 CHUR CHE S ANAD MONASTERIES OF EGY'PT. the chamberlains of Al-Ma'mfln' 'Abd Allah, son of Haru~n ar-Rashid, since it was near the ' Dome of the Air 2, which he founded on the Muk~attam hills. The Christians wore black garments 3, and rode on horses, until the caliphate of Al-Mutawakkil Ja'far, who forbad them to do so. Iuwn4. 'Abd al-'A ZiZ ibn Marwan ibn al-Hakam, surnamed Abu~ Fol. 52 b 'lUsbu', lived in this place, and IHulwanwa the name of his eldest son. It was in this neighbourhood that Al-Ima'm al-H Akim bi-amri'llah alighted from the ass which he was riding, and ordered his groom, who accompanied him wherever he went, to hough the ass; and he himself went alone into the inner parts of the desert and never returned; nor is it known to this day where he retired. This happened in the month of Shaww AU, in the year 411I (A.D. 1o21)'6. The seventh of the Abbaside caliphs; reigned from A. D. 813 to 833. 2 The Kubbal al-Hlawd' was on the mountain near the citadel of Cairo; see C. Niebuhr, Voyage en Arabi'e, &c., i. p. 93. (A. J. B.),3AI-Mutawakkil reigned from. A. D. 847 to 86i. It would appear from Abfi Salih's remark that the Christians voluntarily affected a black dress at this time, and that the ordinance of AI-Ha'kim, two centuries later was an enforced reversion to an old custom. (A. J. B.) 4 Hulwa'n or Halwa~n (Hlleouan), the Coptic p,&X~onct i or ~ ~~ris on the right or eastern bank of the river, five or six miles to the south of Al-'Adaw'iyah, and is still a favourite health-resort of the Cairenes on account of its sulphureous springs. The place seems to have been in existence, and to have had a bishop, before the Mahometan conquest. See Yafi~t, Geogr. Wdrt. ii. p. rr i; Al-Makr'IzAi Khz'tat, i. p. r.i f.; Am~lineau, Ge'ogr. p. 584. (A. J. B.) See fol. 47 a. 6Bar-Hebraeus states that AI-Ha~kim was assassinated at the instigation of his sister, and that this was the explanation of his disappearance. Al-Makrrizil also mentions this report but denies its truth (ii. p. rA i). Ibn Khaldfn, iv. p. i; lbn al-Athir, ix. P. r' r i; Abit 'I-Fida, iii. P. 48; As-Syli i.t n b hlian relate the same story.

HUL "WAN. At Hulwan 'Abd al-'Aziz erected some handsome buildings, and set up a Nilometer. He was attacked by the disease called lionsickness, or elephantiasis, and he took many medicines, but the medicines did him no good, and so the physicians, in treating him, selected [Hulwan1 as a residence for him]. This 'Abd al-'Aziz pulled down the Old Mosque at Misr, known as the foundation of 'Amr ibn al-'Asi, governor of Egypt, and rebuilt it, adding to its extent2. At Hulwan he made a large lake, into which water flowed from springs in the hills, named the Mukattam hills, by an aqueduct which he constructed [from the hills] to the lake. Beside the latter he erected a pavilion of glass 3. 'Abd al-'Aziz also built several mosques at Hulwan, and spent much money here. One copy of the history states that he spent a million of dinars here. He also planted palms and other trees here. He levied the land-tax several times in every week, fearing that a rebellion might arise and come upon him, and that then he would stand in need of money. He built the bridges over the canal of the Prince of the Faithful4. It was his wish to remove the seat of commerce by land and water to [Hulwan], and to depopulate Al-Fustat. [In his time] Fol. 53 a the public treasury was at Hulwan. ~ [There is at Hulwan] a monastery named after the Lady Mary, the Pure Virgin. It was erected at the expense of the bishops, in the 1 I translate the words thus because the statement and even some of the words are apparently borrowed from Eutychius, who says: cjL arc cw\ zJ-L S JWll aX D S \i Ji O 'He had begun to be attacked by the disease of elephantiasis, so the physicians selected the city of Hulwan as a residence for him.' (Annales, ii. p. 369.) 2 This was in A.H. 79=A.D. 699; see Al-Maklrzi, Khztat, ii. p. rFA. An abstract of Al-Makrlzi's full history of the Old Mosque is given by Lane in Modern Egyptians, vol. ii. App. F. iii. p. 348. ( A. J. B.) ' Our author's account here seems to be taken from Eutychius; see Annats (ed. Pococke), ii. p. 369. 4 The Khiallj or canal of Cairo; cf. above, fol. 24 a & b. X 2

156 CHURCHES AND MIONASTERIES OF EGYPT. patriarchate of Anba Isaac' the monk, who was the forty-first in the order of succession, and in the patriarchate of his successor, Anba Simon2 the Syrian, the forty-second patriarch, during the governorship of 'Abd al-'Aziz ibn Marwan, through the agency of Gregory3, bishop of Al-Kiais4. The monastery is called the monastery of Abui Karkar the last word being derived from the name of Gregorios. 'Occupied the see from A.D. 686 to 688; see Renaudot, Hist. Pair. pp. 177-9. Al-AIakln gives the name of the patriarch as Isak (.LJ1) in Coptic, transcribing the word IC.&(K; see Ta'rfkh al-Mushlznzn, ad ann. 66. The foundation of a church by the patriarch Isaac at Hulwan, during the residence there of'Abd al-'Aziz, is mentioned in the Coptic life of this patriarch; see Amelineau, Hist. dupatr. Isaac, p. 78. The Patriarchal History also says: \1;j.l s 5 i:\ wi\ Jf a. u J 1 J CYs "S; Li -~51, l J.I~I r YI. LC ~~ jJ j ~:. ^\ a\ J~ \ 'And [Isaac] built a church at Hulwan because he was visiting the emir 'Abd al-'Aziz at that place. Now the emir had commanded the chief men of Upper Egypt and all the provinces to build each one a house for himself at the city of Hulwan.' (Brit. Mus. MIS. Or. 26,100, p. 126, 11. 22-4.) 2 Occupied the see from A.D.688-700 (?); see Renaudot, Hist.Pa/r.pp. 179-I89. 3 This bishop is mentioned as the chief bishop present at the election of John, who was set aside by'Abd al-'Aziz in favour of the patriarch Isaac; see Brit. Mus. MIS. Or. 26,100, p. 125, 1. 27-p. 126, 1. I. The building of the church in question and of other churches was entrusted to the superintendence of the bishop Gregory by'Abd al-'Aziz. At~,@l \ y~ j.u. I~~ U1 ( J~JI Ivn l ad kU i w 'After three years 'Abd al-'Aziz dismissed the bishops to their sees that they might find means for building two churches at Hulwan; and the bishops spent money from their own revenues upon the building; and the governor entrusted the superintendence of the building to Gregory, bishop of Al-Kais.' (Ibid. p. 35, 11. 4-6.) 4 The Coptic KMLIc. Now in the district of Ban llIazar in the province of Minyah, with a population in 1885 of 3,160. In Yakl.t's time it was in ruins.

CHURCH AND MONASTERY AT DAHSHUR. 157 ~ There is a second monastery, which was restored in the same way. 'Abd al-'Aziz ibn Marwan decreed that a church should be founded for the patriarch Jonasl and the bishops; and so this church was founded by the Christian chamberlains of 'Abd al-'Aziz ibn Marwan, in the name of the glorious martyr Saint George. This church was small, and was called the church of the Chamberlains2. These Christian chamberlains were Melkites. Church and Monastery at Dahshzr. ~ The church of Moses, who spoke with God. This is a large and spacious church on the bank of the blessed Nile, near Hulwan3 and Munyat as-Sudan. (Now the Pharaoh of Moses was Al-Walid4 ibn Mus'ab.) ~ There is a monastery adjacent to this last-named church. This Fol. 53 b is a large building, skilfully planned and constructed, and it contains a large number of monks and devout old men. A festival is kept in this monastery, on the I7th of Tubah, every year, in memory of the two saints, so celebrated for their monastic life, Maximus and Domitius, his brother, the sons of the emperor Valentinian5, and superiors See Al-Idrlsi (ed. Rome) [pp. 47 and 113]; Yakft, Geogr. Wort. iv. p. rno; Amelineau, Ge'ogr. pp. 395-397. 1 Or John; he occupied the see from A.D. 677 to 686 (?), and was the predecessor of Isaac, and the fortieth of the Coptic patriarchs. See Renaudot, Hzst. Pair. pp. 174-I77. 2 There would seem to be some confusion between this church and that mentioned on fol. 52 a. Both accounts, however, are based on Eutychius, who speaks of the church built by the chamberlains of 'Abd al-'Azlz at Hulwan in Annales (ed. Pococke), ii. p. 369, and calls it.cr, i..Sas here. s We are told a few lines further down that it was at Dahshfr, which is on the western bank, opposite Hulwan. The father of Ar-Rayyan according to most of the Arab historians; see above, fol. i8 b. 5 The form of the name is corrupt. The two saints are commemorated on TGbah I7=Jan. 20. They are said to have been the sons of the emperor

158 CHURCHES AND MONASTERIES OF EGIYPT. of the monastery of Our Lady, named after BaramAs1, in the desert of Saint Macarius or Wadi Habib. It was the custom among Christian pilgrims to make a pilgrimage to these two saints three times in the year: namely, at the Feast of the Cross, on the I7th of Tut; at the Feast of the Bathing2, on the iith of Tubah; and on the Monday of Easter; and the people manifested great joy on account of these saints, and held spiritual communion [with them]. The revenues of this monastery and this church, which are in the district called Dahshur3, in the province of Al-Jiziyah, were composed partly of an income of money and produce, together with the endowments and votive offerings and other receipts. But this state of things was afterwards changed, and disappeared through the disappearance of the good people; and this church became a mosque, and was called the mosque of Moses; and the monastery was entirely inundated by the river. Church of the Virgin. Fol. 54 a ~ There is a church named after Mary, the Pure Virgin. It was restored in the patriarchate of Anba Isaac, the forty-first in the succession, by Gregory, bishop of Al-Kais. The bricks and timber of this church were taken away, at the time of the victory of the emir Valentinian I, and to have been devoted to pious exercises from their youth. After a pilgrimage to Nicaea, the scene of the Council, they determined to become monks, and finally they became disciples of St. Macarius in the desert of Scete. See Synaxarium ad diem. In the Bib. Nat. of Paris there is an Arabic life of the two saints. This famous monastery is still standing. 2 The Epiphany; see fol. 4I a. 3 On the western bank; now in the district of Jarzah, in the province of Al-Jizah, and in 1885 had a population of 1,987. It is celebrated on account of its pyramids. It stands opposite to Hulwan, but further to the south. See Yakft, Geogr. Worl. ii. p. irr; Rec. de l'Egy'ple, ii. p. 93.

MONASTERY OF SAINTANTHONY NEAR THE RED SEA. 159 Husain ibn al-Hafiz and of the quarrel between the Raihanlyah and the Juyfshiyahl, when many on both sides were killed. With the materials thus seized, the mosque called ' Mosque of the Hyena,' at Itfih, was restored, in the lunar year 528 (A.D. I134). The result was that this church was entirely ruined and fell to the ground. Monastery of Saint Anthony near the Red Sea. ~ Itfih received its name from one of the sons of Mlik, son of Tadras, one of the sons of Mizraim; for most of the large towns are called after the names of their sons. [Itfih] travelled towards the west, until he reached the [Sea of] Darkness2, and beheld many wonders. ~ The monastery named after Saint Anthony3. This stands to the east of Itfih, and to the south of Misr, and from it to the river Nile there 1 These two sections of the Egyptian army quarrelled and fought in the reign of Al-Hafiz, and his son Husain had much trouble in quelling, the riots. See the account in Al-Makrizi, Khz'tat, ii. p. I v ff. 2 The Atlantic Ocean, called by the Arabs Az-.Zulmah or Bahr az-Zulumda, was thought by them to be the western portion of the circumambient ocean. In these dark regions, curiously enough, is placed the Fountain of Life, of which Al-Khidr drank and so lives on to the Day of Judgment. (A. J. B.) 3 Abfi Slih now passes from the Nile valley eastward through the desert to the celebrated monastery of St. Anthony, which lies in the mountains towards the Red Sea coast, to the south-east of Cairo, and nearly in lat. 29~ N. In Coptic Churches, i. p. 342 ff., may be found some remarks on this and the neighbouring monastery of St. Paul. A woodcut of Dair Antdnzyuis is given in Sharpe's Hist. of Egypt, ii. p. 350. St. Jerome in his Life of Hilarion gives a brief description of the place, mentioning the gardens with their springs of running water, and the chapel of St. Anthony on the height. For the visit of the P6re Sicard, see tome v. pp. 125-200 of Nouveaux Mem. des Mzissions du Levant, Paris, 1725, where there is an interesting plan of Dair Antadniys and Dazr Bulus, as well as a map of Egypt. Still earlier is the visit in the seventeenth century of Jean Coppin, a French officer, who published his travels in a work called Bouclzer de l'Europe, Paris, I686, 4to, where there is an account of these monasteries on p. 305 ff. Pococke (vol. i. p. 128), besides some brief notes on the two monasteries,

160 CHURCHES AND MiONASTERIES OF EGYPT. is a distance of three days' journey through the desert of Al-Kulzum. The pure body [of Saint Anthony] lies at this monastery, buried in his cave1, in which he used to pray; [the body] is walled up within. His church, named after him, stands upon the summit of the holy mountain. Fol. 54b This monastery possesses many endowments and possessions at Misr. It is surrounded by a fortified wall. It contains many monks. Within the wall there is a large garden2, containing fruitful palm-trees and apple-trees and pear-trees, and pomegranates and other trees; besides beds of vegetables, and three springs of perpetually-flowing water, with which the garden is irrigated and of which the monks drink. One feddan and a sixth in the garden form a vineyard, which supplies all that is needed; and it is said that the number of the palms which the garden contains amounts to a thousand trees; and there stands in it a large and well-built keep. The cells of the monks overlook this garden. The monastery possesses property and gardens also in Itfih. There is nothing like it among the other monasteries inhabited by Egyptian monks. It is in the possession of Jacobite monks. ~ It was in the Egyptian desert that Anba Andunah, the Egyptian, appeared. He was also named Antonios, the Star of the Desert and Father of Monks3. He was the first monk who lived in the desert; and gives a rude plan which he says was taken from a 'M S. map of the country about them.' Quatremere has some remarks on the monasteries in Me'm. i. p. I53 ff. In recent times, the late Mr. Greville Chester visited Dair A nztadnyis, and published a short account of it in pamphlet form. Mr. Headlam, of All Souls College, went to the monastery of St. Anthony and thence, like Coppin, on foot across the mountains to that of St. Paul. (A. J. B.) 1 The cave of St. Anthony lies high above the monastery on the steep side of the mountain. From it there opens a magnificent view of the Red Sea and Mount Sinai. (A. J. B.) 2 The gardens are still celebrated for their fertility. They are watered by springs from the mountain, of a slightly brackish kind, and not by wells as are the gardens of the Nitrian desert. See St. Jerome, quoted above. (A. J. B.) 3 For an account of Anthony and of monasticism in Egypt see Gibbon's wellknown chap. 37; Sozomen's Eccl. Hist. i. I3, where it is stated that Anthony

MONASTERY OF S'AINT ANTHONY NEAR THE RED SEA. I6I monks gathered together to him. He began the building of monasteries and the assembling of monks in them. This holy monastery [which has been described] was built in the reign of the emperor Julian the apostate, son of the sister of Constantine the believer, and in the Fol. 55 a reign of Sapor, son of Artaxerxes, son of Babek, the Sassanian. ~ This great saint, Anthony, was the first monk who clothed himself in wool, and exhibited the monastic habit, and left the world and dwelt in the deserts. The angel of the Lord also appeared to him, and showed him how to wear the monkish habit', and taught him how he must act in dwelling in the desert, that he might be an example to other monks, who should imitate him and live according to his pure life. ~ That emperor of whom we have spoken, I mean Julian, was slain by the martyr Mercurius2, as it is related by Basil3, bishop of Caesarea, who saw the similitude of blood on the point of his lance4. According to the history of Sa'id ibn Batrik5, who was patriarch of the Melkites, was born at Ko/a or Ko'da near Heraclea, and where his life is given; Bzbl. Magna Patrum, tom. ix. p. 729; Athanasius, Op. tom. ii. p. 450 ff.; Rosweyde's Vitae Palrum, s.v.; Sharpe's Hist. of Egypt, ii. p. 274, &c. (A. J. B.) Hence called the Angelic Habit; see Coplic Churches, i. p. 347 and p. 334. (A. J. B.) 2 This story is related in the legend of St. Mercurius given in Coptic Churches, ii. pp. 357-360. (A. J. B.) 3 The story is not to be found in the works of St. Basil now extant in Greek. 4 Eutychius relates, on the authority of St. Basil, that the latter was sitting in his room, with a picture of St. Mercurius before him, when it suddenly disappeared from the panel on which it was painted; but that it reappeared an hour later with blood on the point of the lance, much to the astonishment of St. Basil, until he heard that at that very hour Julian had been mysteriously slain. (A. J. B.) 5 I. e. Eutychius; see the story in his Annales (ed. Pococke), i. p. 485, whence Abh Salih has borrowed it. Artaxerxes is, of course, inaccurately put for his descendant Sapor, mentioned a few lines above. Artaxerxes was the founder of the Sassanian dynasty of Persia, and reigned from A.D. 226 to 241. Sapor II reigned from A. D. 310 to 380. The death of Julian was in A.D. 363, whereas the year of Alexander (i. e. of the Seleucian era) 580 would be 267. (A. J. B.) y [I. 7.]

12 CHURCHES AND JIONA.STEl IES OF EGIPT. this happened in the reign of Artaxerxes, in the year 580 of Alexander, or, according to another copy, in the year 554 of Alexander. The history of Mahbib al-Manbaji, son of Constantine, relates the same incident. With [Anthony] also was Paul' the monk; and these two were the first who clothed themselves in woollen garments, and dwelt in Fol. 55 b the deserts. This was in the patriarchate of Dionysius2, the fourteenth in the succession. In the time [of Anthony] also lived Athanasius3, the scribe, patriarch of Alexandria, and Saint Pachomius4, the Egyptian monk, and Basil, bishop of Caesarea. In this district [of Itfih]5 there are seven churches, of which six The name is corruptly written; it probably passed through the stages La,, Leig, Am.p L u-3.:-J., which are intelligible enough if we suppose that they were the result partly of careless dictation, partly of careless writing from dictation, and partly of careless copying. Sozomen (vi. 29 and i. 13) mentions two Pauls, viz. (i) a saint who lived at Pherme, a mountain in Scete or the Nitrian desert. There were 500 monks with him. He prayed 300 times a day, and had a bag of pebbles by which to count his orisons-a sort of rosary. (2) Paul, called the Simple, who was a disciple of Anthony and who gave his name to the monastery of St. Paul or Dair Btlus, as it is now called, a day's journey to the south of Dazr Antuntyuws. Abf Salih's account of Dair Bulus-a very scanty one-is given a few pages below. (A. J. B.) 2 Occupied the see from A.D. 248 (?) to twelfth year of Gallienus, i.e. 264-5. See Renaudot, Hist. Pair. pp. 32-39. St. Anthony lived from A. D. 251 to 356. 3 Athanasius was a friend of St. Anthony. His life and writings are too well known to need special reference. (A. J. B.) 4 A celebrated monk of Tabennesi, called the Father of the Coenobites, because he first gathered the monks together into monasteries. His ' Fifty Rules for the Monastic Life' are given in Migne's Patres Aegyphti, p. 948; and Palladius gives his history. See Acla SS. for May 14, Rosweyde, Tillemont, and the Coptic life by his disciple Theodore, published in I889 by M. Amdlineau. Pachomius seems to have been born about A.D. 280, and to have died in A.D. 348 or 349. His festival is kept by the Copts on Bashans 14= May 9. (A. J. B.) 6 As the road to the monastery of St. Anthony started fiom Itf]ih or near it,

THE HERET7IC BALjUTUS. 163 belong to the Copts and one to the Armenians; this last is named after the martyr Saint George. Monastery of Al- yunmmaizah. ~ The monastery called the monastery of Al-Jummaizah1 stands upon the bank of the blessed Nile. Adjacent to it there is a keep, and a garden, and a mill, and a wine-press. It stands near Dahrut2, and contained, up to our own time, thirty monks. The Heretic Balh2tus. ~ In the [aforesaid] monastery of Anba AndAnah, or Antonios, there was a monk named Balktus, learned in the doctrines of the Christian religion and the duties of the monastic life, and skilled in the rules of the canon-law. But Satan caught him in one of his nets; for he began to hold opinions at variance with those taught by the Three Hundred and Eighteen [of Nicaea]; and he corrupted the minds of many of those who had no knowledge or instruction in the orthodox faith. He announced with his impure mouth, in his wicked discourses, that Christ our Lord-to Whom be glory-was like one of the prophets. He associated with the lowest among the followers of his religion, Fol. 56 a our author speaks as if the monastery was in close connexion with the town; see above, fol. io a. 1 There are two places of this name: Al-Jummaizah the Great (Al-Kubra) and Al-Jummaizah the Little (As-Sughra), both near Itfih. This monastery is mentioned by Al-MAakrizi (Khiztat, ii. p. o.r), who says it was also called Al-Jid, and was dedicated to St. Anthony. Perhaps it is identical with the monastery of St. Anthony near the Nile, a little to the south of Itflh and therefore not far from Al-Jummaizah; from this monastery provisions were sent to the great monastery of St. Anthony near the Red Sea. 2 A town about twenty miles below Al-Kais, on the west bank, and not far from Al-Bahnasa; see Yakflt, Geogr. If'ort. ii. p. irr; Al-Idrisi(ed. Rome) [p. 3]. It does not seem to be in existence now. As the place is at some distance from Al-Jummaizah, and on the opposite bank of the river, perhaps our author or his abbreviator has here confused two monasteries. y 2

i164 CHURCHES AND MONASTERIES OF EGYPT. clothed as he was in the monastic habit, girded with the zllnu/yah and the askt/rn 1When he was questioned as to his religion and his creed, he professed himself a believer in the Unity of God2. His doctrines prevailed during a period which ended in the year 839 of the Righteous Martyrs (A. D. 11I23); then he died, and his memory was cut off for ever. Churches at Al-Barnfl and Saul. ~ In the district of Al-Ba rnil 13 there is a church of the Lady, the Pure Virgin Mary. Beside it there is another named after the saint Abc' 'I-A rah.__ _ _ _ _ _ _ _ _ _ _ _ I have already explained that by the ask/rn is meant properly the ax,~,ia d'YYEX tcov or angelic habit, but it sometimes denotes merely the leathern girdle, as Al-Makr'iz'i says: rs'The ask'im, which is a leathern belt with a cross upon it, and with which the monks gird themselves.' (Khkitat, ii. P. o A The wearer of this girdle has, nowadays, for the time being to double his offices and make 6oo daily prostrations. The order made by St. Pachomius for the monkish habit enjoined the use of a sleeveless cassock-Xvrcow dXEFLpL'8ToY, a hood-O-Ke'raoaa Or KOVKOV'XIOV, a girdle-~vq- the zzini'yah of the text, and the advo,3oXei'., which is defined as ToV'S 0LO1VY KaL TOVV f3paXLavVU.V avxwvl and seems to have been a sort of scarf worn across the shoulders (Sozomen, iii. c. 14). But the P~re Sicard seems to identify the angelic habit with this Jva,3oXElv. Ilie says that the habit is a sort of 'pallium ou scapulaire' of leather, called the ask/'ni; that it falls fromn the shoulders over the back and chest and has four ends worked with crosses, and that these ends are disposed crosswise over the body in various fashions. (Nouv. Me'm. des Mi'ssi'ons dans le Levant, v. P. 150.) (A. J. B.) 2 Or ' a Unitarian.' (A. J. B.) 3Yaikult sets this place on the eastern bank of the Nile, but says no more about it. It does not seem to be in existence now, but was presumably betwecn Itfilh and Saul. See Yatkuit, Geogr. Wri. ad voc. I 1can only conjecture that this saint is the martyred priest of Shatnuff, Abai Ani (_s) t~), commemorated in the Sy 'naxariurin on Misri 9=AUg. 2. See 1-lyvernat, Ac/es dcs JlIl. de l',,gy'ple, P. 202 if. Cf. Amn'lineau, Ac/es des Al/Il. col/es, p. 151.

CHURCHES AT IFITH. i65 In the district of Saul1 there is a church named after the Lady, the IPure Virgin Mary. There is also a church named after the glorious and valiant martyr Theodore, the Eastern2. There is also a church to the glorious Saint John3. Churches at Itfth. Moreover in the district of Itfih, in the city and outside it, there were more than twenty churches; but only ten of them remain to the present time. One of these is a church in the district of Balijah4, named after the Disciples, and enclosed within a fortified wall; it has a garden, and a water-wheel attached to a well of fresh running water. [In this district is] the church of Saint Mercurius; and a church of the Lady, which belongs to the monks; and a church named after the valiant martyr Theodore; and a church named after Saint Cosmas; and a church named after the Lady, the Pure Virgin; and a church named after the saint Aba Ju 5; and a church of the martyr Saint On the east bank, to the south of Itfih; the place is now included in the district of Itfih (Atfih), in the province of Al-Jizlyah, and in I885 had a population of 3,184. See Al-Idrisi (ed. Rome) [p. 48]; Yakft, Geogr. Wdrt. iii. p. iro; Rec. de l'/gypte, ii. p. 296. 2 This saint, whose festival is kept on Tubah I2=Jan. 4, is very popular among the Copts. Amelineau, Actes des /Al. p. 179 ff.; Synaxarium, ad diem. He fought in the Roman army against the Persians together with St. Theodore of Shutb, with whom he is probably confused, and was martyred under Licinius. 8 It is impossible to say to which St. John this church was dedicated, since there are several saints of that name. One of them is ' St. John of the Golden Gospel' (.s.ill J.?'l. o.Ld), commemorated on Abib I6=July o1, who had the gospels written out for him in golden letters. (A. J. B.) 4 There is some difficulty about this town, which Al-Makrizl places close to Daljah, i. e. on the west bank, to the west of Mallawi and Ushmfinain (K/hitat, ii. p. o.o), whereas our author seems to set it on the east bank, near Itfih. Aba Jul is without doubt a corrupt form of Aba Bajil, the Coptic &.r&

i66 CHURCHES AND IMONASTERIES OF EGYPT. Fol. 56 b Mennas, called the 'Church of the Column,' over which is a sheet of metal, and to which many votive offerings are brought. The Melkites have a sanctuary in this last-named church, in which they celebrate the liturgy. There is also another church named after the martyr Saint Mennas, near the ancient temple'. ~ There is another monastery in the desert, called the monastery of the Mule2, containing many monks. Mlonastery of Saint Paul near the Red Sea. ~ Within the desert is the monastery of Saint Paul3. It stands on the bank of the Salt Sea4, and between it and the monastery of Al-Jummaizah there is a journey of two days through the desert. Monks in priest's orders and deacons come from the monastery of the great Saint Anthony to the monastery [of Saint Paul] to celebrate nz2(Cw or n6?ih\, the name of a celebrated hermit, the first teacher or religious superior of St. Sinuthius. See Zoega, Cat. p. 375; Amdlineau, Menm. pour servir a l'hist. de l'tglzse chre't. au 4 et 5 siecles, p. 5. 1 The notice of an ancient temple, such as is denoted by the term bzrba, existing in the twelfth century near Itffih, as Abu Salih apparently implies, is interesting, and may be of use to explorers. It is said that there are no ancient remains there now. (A. J. B.) 2 According to Al-Makrizi (Khztat, ii. p. o. ) this was another name for the monastery of Al-Kusair, in connexion with which our author has already told the story of the mule; see fol. 50 a. 3 This is the famous monastery of St. Paul (Dair Buzlus), of which I have spoken above, near the Red Sea and almost a day's journey beyond St. Anthony. St. Jerome, in the Life of Hilarion, quotes St. Anthony's disciples, Amathas and Macarius, as stating that Paul the Theban was the real author of monasticism -' principem ejus rei fuisse non nominis'-if the reading is right; and St. Jerome professes his own agreement with that opinion; although St. Anthony is generally called, as by Abf Salih, the 'father of monks.' (A. J. B.) ' The sea is called 11 s.l in distinction from r. 1 without an epithet, which might mean simply a river or canal, and in Egypt generally means ' the Nile.'

AL-FARMA A L-~A RA 21rA*. 167 the liturgy in it by turns. It stands in the Wadi 'l-'Arabahl, near the pool of Miriam; and it is near Mount Sinai, but divided from it by the passage over the Salt Sea. Al-'Arzsh. ~ The region of Al-'Arish. In this region there are two large churches, which have stood here from ancient times, and are now in ruins, but their walls remain up to our own time; and the wall of the city2, which ran along the side of the Salt Sea, is still existing. It is said that of all the marble and columns which are to be found at Misr, the greater part and the largest specimens came from Al-'Arish. Al-Faramnd. ~ The city of Al-Farama. This city was built by Pharaoh3, on the river Nile, in the twenty-eighth year after the birth of Moses The Wadi 'l-'Arabah is a valley running from west to east between the Nile and the Red Sea. The 'pool of Miriam' is a name given by our author to a spring which bursts out of the rock behind the monastery of St. Anthony and supplies it with water, and in which Miriam, the sister of Moses, is said to have bathed at the time of the Exodus (Makrizi, Khitat, ii. p. o. r; cf. Murray's Guide, p. 324). 2 It is interesting to know that remains of the ancient Rhinocolura existed in the time of Abu Salih. The columns at Misr would be mostly those used in the construction of the Christian churches and of the mosques. These columns were taken from classical buildings, and were not cut or designed during the middle ages. The use of columns for building is illustrated by the well-known story of Ibn Talfun and the Christian architect who built his mosque; see Al-Makrizi, Khitat, ii. p. no ff., and S. Lane-Poole's Art of the Saracens in Egypt, p. 54. (A. J. B.) 3 Champollion justly points out that the towns denoted by the modern Arabic names are not as a rule on the actual site of the ancient towns which they represent, and argues that Al-Farama was rebuilt by the Arabs nearer to the sea than the ancient Pelusium, which is said by Strabo to have been 2,040 yards from the sea,

68 CHURCHES ANLD MONWASTERIES OF EGYPT. the prophet; and its name was taken from Faramfinus'. It was exceedingly wonderful, and one of the most ancient of foundations of which there is a record. It is said that there was a way from this Fol. 57 a city to the island of Cyprus on dry land, but the sea covered it. The sea also covered the quarry of black and white marble of Gaza, and the quarry of white marble which was in Libya2. There were at AlFarama many churches and monasteries, which were wrecked by the Persians3 and the Arabs; but it is said that the wall of the city remains to the present day. ~ The book of Fadd'il Misr4 relates that there was in the city of Tinnis a governor called Ibn al-Mudabbar, who sent men to Al-Farama to pull down the stonework of the gateways on the eastern side of that city. But when those who were sent to extract the stones arrived, the people of Al-Farama went out armed to meet them, and forbad them to extract the stones, saying: 'These gates are ancient and have never been injured by any king or any other man; how then can we allow you to extract the stones from them, and take them away to another country? It was through these gates also that Jacob, the father of and is put by Champollion at 3,000 yards. Ab SaSlih states above that the Arab town was on the sea (fol. 19 b); Al-Makrizi is evidently wrong in placing it at the distance of a day's journey. Al-Farama was occupied by 'Amr on his way to the conquest of Egypt. Subsequently it was refortified by the caliph Al-Mutawakkil about A.D. 853; and about II 17, as AbA Salih records, it was taken by Baldwin, king of Jerusalem, who, being unable to hold it, laid it in ruins and retired. See Hamaker, Incerli auctorzs Expugnahio flemphidzs, pp. i6, I7; Champollion, L'Egypte sous les Pharaons, ii. pp. 82-87; Quatremere, Me'm. i. p. 259. (A. J. B.) This is evidently a transcription of the Coptic Pheremoun or Baramoun. Both the Coptic name and the Greek nqXovarov, as well as the modern Arabic designation At-Tih, have the connotation of' mud.' (A. J. B.) 2 This account of Al-Farama is borrowed from Al-Kindi; see Al-Makrizi, Khzitat, i. p. r 1. 3 During the invasion of Chosroes; see Patriarchal History, Brit. Mus. MS. Or. 12,000, p. IOI. 4 By Al-Kindl. Cf. Al-Makrizl (Khitat, i. p. r r), who quotes Ibn Kudaid.

ISHMIA EL. i69 the tribes, the son of Isaac, the son of Abraham the Friend [of God] -upon them be peace!-made his entry1; and if perchance one of the kings who believe in God shall undertake to restore the gates, then their stones shall be found safe and in their places.' So the men went away and did not displace a single stone. Ishmael. ~ It was Otis2, the son of Khartaba, who gave to Sarah, the wife of Abraham the Friend [of God], her handmaid Hagar, in the thirty-fifth year of the life of Abraham; or, according to another copy, in the eighty-fifth; and the latter is the true date. By Hagar, Abraham became the father of Ishmael, who was called his son by Fol. 57 b Hagar; and the Arabs call Ishmael their ancestor, because he took a wife from among them; and they are called Ishmaelites, because Ishmael was their father, and because Ishmael grew up among the Arabs and spoke the Arabic language. Ishmael lived one hundred and thirty-nine years. He had, by his Arab wives, twelve sons4, who 1 The allusion is, although somewhat incorrectly made, to the Koran, Szrah Iilsuf, ver. 67, where Jacob says to his sons when they are about to journey to Egypt: S.L 901 0 \9) 0 - - ' 't - 'My sons, do not enter by a single gate, but enter by different gates.' Cf. Al-Makrizi, Khzitat, i. p. r r. Cf. the Midrash Rabbah on Gen., Par. 91 (quoted by Geiger, Was hat iMohammed aus dem Judenthume aufgenommen? p. I48): nnr nnrn ~53 i D:n 5s Ipo nS5 nds 'Jacob said to them: Do not all of you assemble at one gate.' 2 We have here another of our author's digressions. Utts is the ancient king of Egypt who is named Aftftis on fol. 22 b; see note there. 3 The Hebrew text and the LXX have 137 years. 4 See Gen. xxv. 13-15. The Arab writers naturally give somewhat corrupt forms of their names; see e. g. Ibn Ishalk quoted by Ibn Hisham, Sfrah MuIhanirmad, p[. 7. z [II. 7.]

170 CHURCHES Al 'D 12MON'ASTERIES' OF EG IPP T. were great giants among the Arabs; and they were the [heads of] tribes. And Nabishl was one of the sons of Ishmael. Now he, I mean ttis, dwelt at Al-Farama. His name is also said to have been SadCik. He built many cities, and called them by the names of his sons: such as Tinnis and Damietta and Nubah2 and Dakahlah3; and he rebuilt SamannuMd. It is said that Pharaoh built Al-Farama, which was a lake of water; and a thousand boats were sunk in it, and the sea overwhelmed a thousand men, and therefore it was called Alfa ram 4. Cleopatra, queen of Alexandria, built the wall of Al-Il'jl/z5, on the eastern side of the country, from Nubia to Al-Farama, and on the western side from Nubia to Alexandria, to fortify herself against Augustus Caesar, emperor of the Romans, who captured Jerusalem, and carried the Jews away thence to Rome. Invasion of Egypt by Baldwin 1. Sirbaduwil6, king of the Franks in Syria, came to Al-Farama^ in 1 This is the form given by Ibn Ishak; the Hebrew is Naphish ()'.?); see Gen. xxv. 15. 2 Nfibah or 'the Nubians' is the name of a tribe, not of a town. 3 The Coptic "TKCL>. It is the town which gives its name to the province of Ad-Dakahliyah in the Delta. It stands between Damietta and Damirah, on the east bank of the Damietta branch, in the district of Faraskf'r, and in I885 had 1,197 inhabitants, having much sunk from its former importance. See Yakit, Geogr. 'Wort. ii. p. OA; Amelineau, Geogr. p. 509 f. 4 'It cast a thousand;' the etymology reminds us of Virgil's derivation of Latium, ' his quoniam latuisset in oris.' (A. J. B.) 5 The Hd'it al-.Hujtz or 'barrier-wall,' generally called.H/d'it al-'Ajilz or Jisr al-'Ajaz, 'wall' or 'dyke of the old woman,' has already been mentioned on fol. g9b. It was generally said to have been built in remote antiquity by a queen called Dalfkah; and our author's statement that Cleopatra built it to fortify herself against Augustus, is probably borrowed from Eutychius; see Annales, i. p. 301. 6 I. e. Sieur Baudouin or Baldwin I, king of Jerusalem from A. n. I o00 to 1 18.

A L-KULZ UiM. Y 7 the caliphate of Al-Amir and the vizierate of Shahanshah al-Afdal, in the fifteenth year of the patriarchate of Anba Macarius', the sixty- Fol. 58 a ninth in the succession. This king of the Franks came with his troops and his army, and plundered the city, and burnt it. He made up his mind to march as far as Misr, in order to take possession of that city; but he fell sick at Al-Farama on the third day after his arrival, and, as his sickness increased, he commanded his followers to carry him back to Syria. They did as he commanded them, and when he came near to Al-'Arish he died; and so they embalmed him, and carried him back to Jerusalem, where he was buried. Al-JI.zllzulm. ~ Al-Kulzum2 was the fortress of the king, on the frontier bordering upon the Hedjaz, and he named it after the cord of the weaver's stand, which holds the garment, and which is called kulzum13. Here is the church of Athanasius4. There is a monastery in the district of RAnah, founded by the emperor Justinian. At Al-.Kulzum was the end of the canal from Cairo. Here, between the two seas, namely the Syrian Sea and the Sea of the Hedjaz, is the barrier or isthmus, which is the narrowest piece of dry land on the surface of the earth; and it is the land lying between Al-Farama and Al-Kulzum, a distance of one day and one night's journey. A certain prince5 undertook to dig a canal between Occupied the see from November A. D. I103 to II29; see Renaidot, Hist. Pair. pp. 483-500. His fifteenth year therefore corresponds with A. D. 1 8, the year of Baldwin's invasion of Egypt and of his death. 2 See above, fol. 19 b. I. e., as Professor Margoliouth suggests, the Greek KXCooaa. 4 Anba Siyis is incorrectly written for Atanasiyus or Athanasius. His death is commemorated on Misri 29 (Aug. 22). See Synaxarium at that day. Eutychius names the church of St. Athanasius at Al-Kulzum, and states that it was built by order of the emperor Justinian; see Annales, ii. p. 163. 5It might be thought that this refers to the canal of Pharaoh Necho, who is said to have been warned by an oracle that his enterprise would only help the 2

172 CHURCHES AND MONASTERIES OF EGYPT. these two places, in order that the two seas might be connected, the one with the other; but he feared that the Romans might attack the shores of the Hedjaz with their ships. ~ Al-Farama is surrounded by a fortified wall of stone without gates, which is in a state of ruin. ~ It is said that it was in the sea of Al-Kulzum, which is the Red Sea, opposite to the monastery of Anthony, that God drowned Pharaoh and his host, and led the prophet Moses and the children of Pol. 58 b Israel over on dry land by twelve paths; and some of them remain to this day, and witnesses to them are not wanting1; and this sea is the Bahr Szlf 2. ~ The history of Sa'id ibn Batrik, the Melkite, relates3 that the dearth was raging at Medina, near Mecca, and the people of Medina, of the Hanifite religion, were in great distress; so 'Umar ibn al-Khattab, in the eighth year of his caliphate, wrote from the Hedjaz to 'Amr ibn al-'Asi ibn 'Adi, emir of Egypt, to inform him of this. Then 'Amr ibn al-'Asi sent to 'Umar a caravan of camels loaded with corn, for which the point of arrival was Medina, and the point of departure Misr. Then 'Umar wrote to 'Amr commanding him to dig a canal to AlKulzum, that thus the transport of the corn might be facilitated. So 'Amr dug the canal, which passes through Al-Kantarah, and is called the canal of the Prince of the Faithful; and thus boats brought wheat and barley from Al-Fustat along the canal to Al-Kulzum, whence they barbarians, i. e. Phoenicians. But all ambiguity is removed by a passage in AlMas'fdi (quoted by Quatremere, Memn. i. p. I75), who states that the caliph Hrfin ar-Rashid contemplated making a canal across the isthmus, but was deterred by the representation that the Greeks would take advantage of it to gain command of the Gulf of Suez and attack the pilgrim ships on their way towards the holy places of Arabia. (A. J. B.) It would seem that these two clauses refer to the army of Pharaoh, some relics of which are said to have remained. 2 I. e. the Hebrew l-D'D. 3 See Eutychius, Annales, ii. p. 321. This canal of Cairo, or Khaltj Amtzr al-I'mnimi'n, has already been spoken of on fol. 24.

CHURCHES IN THE PROVIA7CE OF AL-JIZAH. 173 were carried over the Salt Sea to Medina, which is the city of Afram, belonging to the diocese of Al-Kulzum, and the children of Israel built it for Pharaoh at that time. It is said that the canal' of Cairo starts from the dam near [the island of] Raudah at Misr, and finishes at As-Sadir, in the province of Ash-Sharkiyah, where there is a bridge, and where the wheat is transferred from the bank to the dealer who travels to Mecca and the Hedjaz. Churches in the Province of Al-Jyzah. ~ The western bank [of the Nile]. The province of Al-Jiziyah2. Fol. 59 a The fortress of Al-Jizah was built by 'Amr ibn al-'Asi, in the year 22 of the Hegira (A. D. 43), and was completed for the Hamdan 3. This last is [the name of] an Arab tribe who settled there at the time of the conquest of Alexandria. 1 The present canal or khalj' was doubtless the old Amnis Trajanus, and it starts from the Nile, as described, at the Fum al-Khalz, near the island of Raudah. Yakfit. (Geogr. Wort. iii. p. o ) speaks of As-Sadir as a marshy district on the eastern boundary of Egypt, being the first place arrived at by one coming to that country from Syria; and he adds that he had visited the place himself. Abf Salih means, I suppose, that the canal at the time of his writing, in the twelfth century, was still available for merchandise as far as As-Sadir, from which point transport to the east had to be made by camel. The greater part of the canal was disused as early as the eighth century, when the caliph Al-Mansfr is said to have filled it up. (A. J. B.) 2 Al-Jizah, now pronounced Ghizah, is the name of the town or village on the west bank of the Nile, opposite Cairo, and it gives its name to the province. The Coptic name of Al-Jizah was tnzepctc or nepCIOI. (A. J. B.) 3 The caliph 'Umar warned the Muslims not to allow any great river to intervene between them and their home in Arabia, so that if they had to flee back to their native country there might be no obstacle in their way; but in spite of this the tribe of Hamdan insisted on settling at Al-Jizah on the further side of the Nile, and 'Amr built a fort for them there. See As-Suyfti, Husn al-lJluhddarah, i. p. Al.

174 CHURCHES AND MONAStERIES OF EGYPT. In the western part of Al-Jiziyah are the tombs of the kings' or Pharaohs, in which are their treasures, all traces of which have been effaced. In this district [of Al-Jizah] is the church of the martyr Victor, son of Romanus2, on the bank of the river; it was built at the expense of Abu 'l-Khair as-Sairafi, a native of Al-Jizah. A light was seen to proceed from the picture of the Lady in the apse of this church on several occasions; and this thing became celebrated, and was talked of by many of the faithful who had witnessed it, and by other persons of authority. The foundations of this church were inundated by the river, so that it almost fell into ruin; but it was restored, and its foundations were strengthened, and an enclosure in the river was built for it, to give it strength, by the Shaikh 'Izz al-Kufat Abi 'l-Fakhr ibn Sulaiman, the scribe, who spent much money upon it. This [shaikh] was celebrated in his time for his benevolence and his almsgiving. The Ghuzz and Kurds destroyed part of the aforesaid church; but God on this account performed a great wonder, so that they never attacked it again; and this was that by the end of the year not one of those who had attacked the church was living. Fol. 59 b Adjacent to this church there is a garden. After a time the river gained upon the building; and the architects were unable to invent any remedy, so that the river carried away the eastern side of the building. Then Fakhr ad-Din, the wali of Misr, known as Ghulam al-Baniyasl, carried off eighteen pillars, marked with the sign of the. cross3; and he built with them an inn and other houses for himself; but he was deprived of the governorship of Misr, and was fined soon after this, and all his property was seized to pay the fine; and he died during his imprisonment. 1 The pyramids are, of course, intended. (A. J. B.) 2 The name is corruptly written here, but all other authorities make it Romanus; see Synaxarium (Paris MS. Arabe 256), which has <>..; Zoega, Cal. p. 239, &c.; Amelineau, Acles des jMIt. p. 177 ff. 3 This allusion to consecration crosses cut or painted on the pillars is interesting. See Coptic Churches, i. p. 188, &c. (A. J. B.)

CHURCHES IN THE PRO7VINCE OF AL-JIZA H. 75 The house of Fakhr al-Kufat1 stood by the river; and he feared lest the river should destroy it, as it had destroyed the rest; so he pulled it down, and carried away all the materials and the timber, and the timber of the roof of the church which has been described, with its materials, and rebuilt with them a church which had fallen into ruin, and which was named after Mark2 the Evangelist. This building he made wider and handsomer than the former church; and it remained for several years in good order, until the Ghuzz and the mob of Muslims attacked it and wrecked it; and after that no one restored it again; but its walls are still standing, in a ruined state, and it is deprived of liturgies and prayers. This destruction took place at the promotion of Anba John, son of Abu Ghalib, the seventy-fourth patriarch. ~ There is a church of Saint Peter at Al-Jizah, on the bank of the Nile, the foundations of which are in the river. It was in this church Fol. 60 a that the Christians assembled, at a time when the Nile was slow in rising; and they offered prayers on this account by night and by day, and fasted for the space of a whole week; and at the end of the week God filled up the measure of the waters of the Nile, and they increased beyond that, after the rising of Arcturus, until they reached a height of seventeen cubits or more; and the Life of Anba Michael states that they reached3 eighteen cubits; and men ceased to despair of the 'Izz al-Kufat. 2 Mentioned by Al-Makrizi, and by the Copto-Arabic lists (Amelineau, Geogr. pp. 578 and 580). 3 I have inserted these two clauses here instead of lower down, where the copyist has misplaced them in the text. The history of this rise of the Nile in answer to the prayers of the Christians is borrowed by our author from the Life of Michael the forty-sixth patriarch, by John the Deacon, included in the patriarchal biographies. This writer describes the assembly of bishops at Al-Fustat, according to the custom which prescribed that all the bishops should meet the patriarch in synod, twice in the year; and having stated that the Nile had not risen that year above fourteen cubits, he adds:,S\ iJ l l, i JS i? j:1 a-f O 3 C:f5.U Li I j *,\, t\ O Aa.ui '\; Yl. AH wM1 iaf jIl

176 CHURCHES AND,;IONASTERIES' OF EGYPT. rising of the Nile. Then Narun, the wali of Misr, said: ' How does God receive the prayers of the Christians!' At Al-Jizah there is also a church named after the angel Michael, near to which lies the village of Al-Khaizaraniyah. It was to this 'When the 17th of Tlt came, which is the festival of the Glorious Cross the clergy of Alzah and of distant places assembled, with most of the lay people of Al-Fusta, old and young, and walked in procession carrying the Gospels and censers with incense. Then we entered the great cathedral church of St. Peter, sJ^ am e( ao- Jt, 1 A, A, 31 J< LJo>.J 1 ^^^jU 'When the Pith of Tat came, which is the festival of the Glorious Cross, the clergy of Al-Jizah and of distant places assembled, with most of the lay people of Al-Fustat, old and young, and walked in procession carrying the Gospels and censers with incense. Then we entered the great cathedral church of St. Peter, the foundations of which lie in the river; but the church could not contain the people on account of their multitude, so that they stood in the outlying places. Then the patriarch raised the cross, while Anba MIennas, bishop of Memphis, stood by him with the holy Gospel, and led us all forth, bearing crosses and books of the Gospel, until we stood on the banks of the river; and this was before sunrise. And the patriarch prayed, and Anba Mennas, the bishop, prayed, and the laity did not cease crying Kyrie eleison until the third hour of the day; so that all the Jews and Muslims and others heard our cries to the most high God. And he heard us, praise be to his glorious name; for the river rose and increased in height by one cubit; and every man glorified God and gave thanks to him. And when Narfin heard of this matter he was filled with wonder and fear, both he and all his troops.' (Paris MS. Anc. Fonds Arabe I39, p. 183, 11. 5-I4.) Cf. Renaudot, Hist. Patr. p. 230, where he wrongly says that the church of St. Peter was at Misr. Al-Makrizi also mentions the event. The subsequent rise to the height of eighteen cubits is mentioned in the MS. just quoted on p. I80, 1. 7.

CHURCHES IN THE PROVINCE OF AL-JIZAH. I77 church [of'the angel Michael] that AnbA Michael, the forty-sixth patriarch, came with the bishops who were his fellow-prisoners, when they were released from the hand of Marwan al-Ja'di, the last of the Omeyyad caliphs. Afterwards the river inundated this church, and not a trace of it remained. ~ The monastery named after the glorious martyr Mercurius. The church belonging to it was destroyed by the Khorassaniansl, when they were transported to the western bank of the river, in order to fight with Marwan, surnamed the Ass of War2. ~ There is a church of Mark3, the evangelist and apostle, in the fort built by Khush4, king of the Persians, at the same time as the Kasr ash-Shama' at Misr. The king used to alight at both of them Fol.60b from his boat. ~ The church of the angel Michael, also called the Red Monastery5, is on the bank of the blessed Nile. In this monastery there is a church named after Cosmas and Damian, which has a conspicuous dome of stone. 1 The best account of the attack upon Marwan made by the Khorassanian troops of the Abbaside caliph As-Saffah is given by the contemporary witness, John the Deacon, in the life of Michael just quoted. 2 This sobriquet alluded to his vigour and tenacity. 8 This must be the church already mentioned on fol. 59 b. 4 I. e. Artaxerxes Ochus. The name is shortened from _,1, and the points over the. are, of course, incorrect. Eutychius, after mentioning Artaxerxes Mnemon, says: d j..D o l ~l e &)I - slo 'And after him reigned his son Artaxerxes, called Ochus.' Further down Eutychius says: f^^\r~a! w rfi) "J ~~x^a&\1" ~AA Jgl Jb ^f^\ Vt- y\ IL) 'And Ochus, king of the Persians, built at Fusta^t Misr the fort which is now called Kasr ash-Shama'.' (Annales, i. p. 267.) 5 This must still be in the province of Al-Jiziyah, and is not to be confounded with the Red Monastery of Upper Egypt. a a [II. 7.]

178 CHURCHES AND MONASTERIES OF EGYPT. Al-Khaizaraniyah'. Here is the church of Saint Pbemen, [the garden of] which contains fruitful palm-trees and an arbour of trees2. Munyat Andunah3. Here there is the church of the saint Abu Bimah4; and a church named after Abu Bagham6, the 1 This village or district was, as we have been told a few lines above, contiguous to Al-Jizah. Both the locality and its church of St. Poemen are named in the Copto-Arabic lists (Amelineau, Geogr. pp. 578 and 580), thus z1n1. Lxn no~ l T'O..: ' ~j-k A.. L.' '[Church of] Saint Poemen at Pouhit or Al-Khazraniyah.' \I. Amelineau, in spite of his study of Abi Salih, has not discovered the mention of this place and church in our author, and therefore is totally at a loss as to the position of Al-Khazraniyah, or Al-Khaizaraniyah (op. cif. p. 363). The name of St. Poemen, M. Amdlineau assures us, is translated into Greek [sic] by 'Pastor' I 2 -L.-AI, put by a clerical error for LAI, seems to denote trees, and is probably the Syriac J>.J. 3 This village, on the west bank, a little to the south of Al-Jizah, is said to have been named after a Christian scribe of Ahmad al-Mada'ini, whose riches excited the cupidity of Ahmad ibn Tulun, so that he fined him 50,ooo dinars. See Al-Makrizi, Khitat, i. p. r. A. 4 In Coptic L&n& CII.U.6, which is more correctly transcribed in Arabic as 'Aba Abimah.' He was a celebrated martyr, born at Pankoleus in the nome of Pemje or Al-Bahnasa. Pankoleus appears to be the same as Jalfah, which is mentioned by our author on fol. 73 b and 74 a; see Amelineau, Geogr. p. 96. Epime or Abimah was a landed proprietor and the chief of his townsmen. In the persecution of Diocletian, he was ordered to bring forth the presbyters of the town and to hand over the sacred vessels, but answered that there were no permanent priests there, and that the vessels were of glass. The saint was sent to Alexandria, where Armenius, the governor, condemned him, it is said, to be thrown into a furnace at the baths, from which he emerged unhurt; but finally he was beheaded, after manifold tortures, at Ahnas. His life was written by Julius of Akfahs; and his festival is kept on Abib 8=July 2. See Synaxarzum at that day; Zoega, Cat. p. 22; Amelineau, Actes des MM. p. I34. 5 A soldier in the time of Diocletian, who, on account of his adoption of Christianity, was scourged and afterwards put to death. His festival is on Kihak 2=Nov. 28.

CHURCHES IN THE, P.ROVINCE OF -AL-gIZAH.'7 179 martyr, whbse body lies within it, although his monastery is at Suyfu~ t ~ Wada'b al-KU'rm. Here is one church. ~ BunumruS 2 or Kasr Kha'kah. There is here a church named after the holy martyr Saint George, which was restored by 'Jim as-Sarf AbUi '1-Makatrim al-Wiza~n bi 'sh-Shafii'if; and within it there is a tablet of wood fastened with thread. ~ Bu akk. Here is the church of Saint George, beside which grows an ancient lotus-tree; and the church of the valiant martyr Theodore. At Mukhnan4 there is a single church. 1SuyUXt or Usyfit, now more commonly called Asyftt, is the largest town in Upper Egypt, since it contained, in 1885, 31,398 inhabitants. It is the Coptic CjRtO-f- and the classical Lycopolis; and it is now, as it was in the time of our author, the capital of a province. See Am6lineau, Ge'ogr. P. 466. 2 Called AbU^ 'n-Numrus by Al-M\alkrizil and others. It is now in the district of Badrashain, in the province of Al-Jiizah, and had in 1885 a population of 2,593 inhabitants, besides 299 Bedouins. It was called in Coptic Tinoiuornpoc,' and the Arabic form with yi is, of course, the result of a popular assimilation to other names compounded with that word. See Am.6lineau, Ge'ogr. P. 361 f. 3I. e. Bufdak ad-Dakrfir. The suburb of Cairo named Bula~k was not founded until A. D. 1313; see Al-Makrizi, Khi't at, ii. p. ir.. 4 This place, the Coptic,.oiX~oitott, lay in the province of Al-Jizah, a little to the north of Cairo, on the east side of the Rosetta branch of the Nile, and was sometimes called Mukhna~n Muna^ '1Ami1r, as being close to the latter place. M. Am6lineau's article on the name consists of the following words: ' Mokhonon,.uXoXOy o for, Ce nom, se trouve dans la liste des 6glises de 1'1~gypte, qui est publie'e 'a la fin de cet ouvrage. Ii devait sans doute faire partie de la banlieue du Caire, comme la plupart des lieux cit6s dans cette liste. Ii n'a pas laiss6 de traces dans ltIgypte contemporaine, et 6tait me'me d6j'a perdu dans le xive siecle' (Ge'ogr. P. 58) It is remarkable that M. Am~lineau here disregards the testimony of our author himself, of Yalkfit, and of the revenue-list published by De Sacy, although he expressly states that he has had recourse to these very authorities for the composition of his book. See Ya1kut, Geogr. Wdr/. i. P3. AA I; De Sacy, Relati'on de 1'E4'yp/e par A bd- A llaif, p. 6 76. a a 2

i8o CHURCHES AND MONASTERIES OF EGYPT. Muna 'l-Amir". Here there is a single church. Tamha'. Here is the church of the martyr Theodore, which was restored by the Shaikh AbU' '1-Yanian al:.,BazZaz, who paid the expenses of it. ~ Wasim 2 Here is the church of the Lady, restored by the priest George, of Upper Egypt, scribe of Al-Ustdh Sandal al-Muzaffar'i. It is said that there were at Wasim 366 churches, in which the liturgy was celebrated every day, and to which priests and deacons were attached; at which also the laity congregated. Fol. 61 a ~ Al-Mulharra1kah ~, contiguous to Bunumnrus. Here there is an extensive church, and a large monastery containing many monks. Monastery of Nahyd. ~ The following is the history of the monastery of Nah yA4, as I learnt it from Sa"Id the deacon, son of Najali who was a novice 1See above, fol. 34 b. Near 1\Iukhna'n, and now included in the district of Badrashain, in the province of Al-Jizah, with a population in i885 of2935. &Aun (_ steplrlo uyah, and the place in question was sometimes called in the singular Mlunyat al-Am'ir. Nevertheless MI. Amnilineau writes it 'Milna^ al-Emi'r' _rl.N ), as if it were compounded with the Arabic tia,'harbour.' The modern pronunciation Mlina (jless correctly LI.~) arises from the present vocalization of the singular as Minyah (~~.De Sacy transcribes the name as Mona al-Amnir. The place is called in Coptic'.ir{i~&tee See YaJkftt, Mushlarik, p. tc~; De Sacy, Re/a/i'on de l'Iigyple par Abd-AllalT,/ p. 676; Recenremen/ de /'Egyp/e, ii. P. 218; Amdlineau, Ge'ogr. P. 256 f. 2 On the west bank of the Nile, near Cairo, a little to the north-west. It is now called Ausim, and gives its name to a district of the province of Al-Jilzab. In i885 it had 7,170 inhabitants. In Coptic it is &0fo~g~HitL- See Yak 6t, Geogr. WdrI. iv. p. i ri; Amndlineau, Ge'ogr. P. 5' if. This village, if correctly placed here, must not be confounded with Al-Mulharrakah at Ku~sakam, named on fol. 78 a. 4 A little to the west of Al-Jizab, in the same province, and now, with a population Of 3,914, included in the district of Wasimn (Austin). See a~. ut

MONASTERY OF NAHYA. [there], and a native of the town of NahyA, when I visited the monastery in the month of Shauwal, in the year 569 (A.D. 1173), at the feast of the holy Pentecost, in order to receive the communion there. He said that he had found, in a chronicle1, the statement that this holy monastery was erected by a merchant, who had come to Egypt from the west, when he arrived at Misr2 from the frontier district of Alexandria, before the reign of Diocletian, the unbeliever, who shed the blood of the martyrs, and commanded the people to serve idols, and slay victims for them, and offer them up to them, and burn incense to them. That merchant had come from the west forty years before these things happened. When Al-Mu'izz li-dini '1lah came from Western Africa, and took possession of Egypt3, he encamped beneath the walls of this monastery, and stayed there seven months, and laid out in front of it a garden, with a well and water-wheel, at the foot of the hill to the west of the sycamoretree, besides constructing a cistern for the convenience of travellers. This well is now filled up, and the cistern is disused. Subsequently [AlMu'izz] entered Misr. At the present day the garden is a waste, and there is nothing left in it except the roots of sycamores and lotus-trees. Geogr. Wort. iv. p. Aor; Rec. de l'Lgypte, ii. p. 258. This was one of the monasteries of Egypt which were famous even among the Mahometans. There was an account of it in Ash-Shabushtis Book of the Monasleries, from which our author himself quotes on fol. 64 a and b, and which is also quoted by Ya.kit, Al-Kazwinl and Al-Makrizi. Quatremere gives a translation of our author's account of the monastery of Nahya (Nehia) in Me'm. i. pp. 116-125, but with certain alterations and omissions. (A. J. B.) 1 That this monastery once possessed a good library may be inferred from Ibn Manstr, quoted by Quatremere, Rech. Crit. et hist. sur r'gypte, p. I45. (A. J. B.) 2 Memphis is often spoken of by the Arabs as Misr al-Kadlmah, or Ancient Misr. 3 Al-Mu'izz was great-grandson of the founder of the Fatimide dynasty at Tunis. Egypt was conquered by his troops in A.D. 969, and in A.D. 973 he himself arrived in Egypt. (A. J. B.)

I82 CHURCHES AND lMONASTERIES OF EGYPT. Al —Hakim caused this monastery to be burnt to the ground. Afterwards, however, it was restored by an official, a native of Wasim in Fol. 61b the province of Al-Jiziyah; and Al-Hakim granted an endowment there to the monks, which has remained up to this day. The columns of this monastery, at its restoration, were constructed of granite. Al-Amir bi-ahkami ['llah] visited this monastery in the vizierate of Muhammad ibn Fatik; but he found the doorway, which was closed by an iron door, too low for him1, and as he would not consent to enter with bowed head, he turned his face to the outside, and his back to the door, and crouched down, until he had entered. Then he walked straight forward until he had entered the sanctuary. Then he said to one of the monks: ' Where is the place at which the priest stands?' So [the monk] showed it to him. Then the caliph said: 'Where is the place at which the deacon stands?' So the monk informed him where it was. Then Al-Amir took his stand in the priest's place, and said to the monk: 'Stand opposite to me, in the place of the deacon.' So the monk did this. When the caliph had walked round the church, he gave to the monks a thousand dirhams, after receiving hospitality from them; and then he went out of the monastery to hunt, and did not pass the night in the monastery on that occasion. The altar was approached by a descent of some steps, followed by an ascent2, but the steps were removed by the Shaikh Abu 'l-Fadl, son of the bishop, who filled up the [hollow] place, and paved it. He also made a wall of masonry before the sanctuary upon three pillars of marble3. 1 This is the usual form of doorway to a dazr in remote places even now, as at the Natrfn monasteries. The description in Cop/ic Churches, i. p. 296, of a doorway 'scarcely four feet high, and closed with a massive iron-plated door,' exactly agrees with that in the text. (A. J. B.) 2 This hollow place before the altar with steps on each side was doubtless meant to give access to a confessionary in which relics were deposited under the altar. (A. J. B.) s Quatremere translates thus (Me'm. i. p. 8): 'I plaqa devant le sanctuairc un voile soutenu par trois colonnes de marbre,' ignoring the word oib. The

MONASTERY OF NAHYA. 183 After this, Al-Imam al-Amir began to pay visits to the monastery, with his retinue and troops, to hunt. He erected here a lofty manzarah, surmounted by a high cupola on the northern side [of the monastery]; its door was outside the monastery, but it possessed a staircase, constructed of stone, which was ascended from [within] the monastery. The door is now walled up. The worms1 did so much damage to this manzaraz, besides other Fol. 62 a parts, that it fell, and not a trace of it was left. The caliph Al-Amir spent a night in the monastery on two separate occasions, and went out each day to hunt. He was entertained by the monks; and accordingly every time that he visited the monastery, he gave them a thousand dirhams, so that they received in this way twenty-five thousand dirhams, in good coin. The old wall [of their dwelling] had fallen to decay; and so the new enclosure which is now standing was built with that money. The number of the camels which carried the stone and the bricks to the monastery every day amounted to forty. Near the monastery, within the enclosure, and in its south-eastern corner, there is a well of running water, covered with a roof. Then the monks, when they saw the great liberality of Al-Imam al-Amir, and began to allow themselves freedom with him, asked him to grant the monastery a piece of land which they might cultivate year by year; and he granted their request, and by a permanent deed of gift in his own handwriting gave to the monastery a piece of land in the district of Tuhurmus 2 in the province of Al-Jiziyah, and in their neighbourhood, of about thirty fedddns in extent, [to'judge] without measurement; and this remained in their possession until the Ghuzz and Kurds conquered [the country] in the year 564 (A.D. II69), and took this land away from the monastery, so that nothing was left to the words are difficult to understand. They seem to refer to an altar screen, although it is not easy to imagine any symmetrical arrangement with three pillars, the central one of which would necessarily come where the door should be, nor to picture a wall 'supported' in the manner described. (A. J. B.) 1 Termes Arda. 2 Mentioned by Yakfit, Geogr. Wort. iii. p. oio.

84 CHURCHES AND MONASTERIES OF EGYPT. monks except the fishing-pool, on the produce of which they make a profit. Pol. 62 b One of the government scribes of Misr came to this monastery to ask for water to drink, and to wash his hands; but he found the water there scanty in quantity, and so he caused a well to be dug within the enclosure, opposite to the southern wall of the church. Those who dug the well met with a rock [in the course of their work] and so he caused it to be cut through, at the cost of one dinar for every cubit, and the number of cubits amounted to fourteen; and this was in addition to the money that he spent on the digging and fitting up of the well. It is this well from which water is drunk at the present day. May God rest the soul, and reward the intention of the founder! The water which comes up from this well is sweet, good, light, and digestive. ~ The reporter of this narrative, whom I have already designated, said that the church of this monastery was named after Martha and Mary, the sisters of Lazarus, whom our Lord Jesus Christ raised from the dead, and who lived nine years after that, and became bishop of Cyprus' for a considerable time. The number of the Jews who witnessed the resurrection of Lazarus was 7,400 men, besides women and children. The reporter of this true narrative said to me: 'I used to receive counsel from the monk who was my spiritual father, and he informed me of all that you have heard from me, for he lived in this monastery, and met here with old men who told him all that I have Pol. 63a told you. On a certain occasion I was about to behave irreverently in a place opposite the well; but this old man forbad me, saying: "This place, my son, contains the tomb of Martha and Mary2, which 1 The resurrection of Lazarus is commemorated by the Copts on Barmahat 20=March I6. The emperor Leo translated the reputed relics of Lazarus from Cyprus, where he was said to have been bishop of Citium, to the monastery which the emperor had built in his honour at Constantinople. See Ac/a SS. at May 4. 2 Nothing is known in the west of the reputed relics of St. Martha and St. Mary in Egypt.

MONASTERY OF NAHY4. 185 lie beneath it in a crypt1 which was made for them." On this account I began to reverence that place, and to pray in it. One day I measured [the ground] from this place of which I have been speaking to the edge of the well, and found the distance to be eighteen cubits, and the distance from the place of the tomb to the southern wall of the church, including the distance to the well, [I found to be] twenty-nine cubits. 'God knows that I possess no means of erecting a cupola over their tomb, so that it might be known thereby!' In this church there is a tank, into which the water flowed from that well which I have mentioned through a pipe, which was afterwards filled up. There is in the monastery a Persian mill, which contained an instrument for peeling off the bran, but this has now become useless. Near the church there is a large and lofty keep2, consisting of three stories, which is entered from within the church by a flight of steps. This keep fell into decay, and so it was restored by the Shaikh Al-Makin Abu 'l-Barakat, the scribe, known as Ibn Katamah, who also restored the wall contiguous to the washhouse, below, and restored the pipe. Near [the keep] there is a church named after the holy father Fol. 63b Andunah or Anthony, which has fallen into decay. Outside and in front of the monastery there are a number of cells, which belonged to the monks when they came out from the monastery of Saint Macarius in the patriarchate of Anba Benjamin3, the thirtyeighth in the succession, but which are now ruined. Taffis is a transcription of the Greek rdaor. (A. J. B.) 2 The tower or keep is a conspicuous feature in all the desert monasteries at the present time-in fact it is the citadel of the fortress. See the Pere Sicard's description and woodcut of Dair Antaniyfs and the illustration in Copfic Churches, i. pp. 295 and 309. (A. J. B.) s It seems to have been in the patriarchate of Damianus, the thirty-fifth patriarch, that the monasteries of the Wadi Habib were pillaged by the Berbers, and they remained in a partly deserted condition until the Mahometan conquest in the time of the patriarch Benjamin, when they were restored. See the patriarchal biographies, Brit. Mus. MS. Or. 26,1OO, pp. 95, 103, iioff. The b b [1. 7.]

186 CHURCHES AND MONASTERIES OF EGYPT. In the monastery there are two crypts: one of them near the church of Saint Anthony, for burying the bishops of Al-Jiziyah; and the other under the keep, for burying the monks. There are also in the monastery places of burial for the villagers. The worms destroyed the timbers of this monastery and the church; and so they were pulled down at the expense of that Sayyid', who constructed instead of the roof [of timber] a vaulted roof, and enclosed the columns within piers [of masonry], and none of the columns remained visible, except the two ancient granite columns which [stand] in front of the picture of the Lady, the Pure Virgin. The wooden Bustul2 remained, because it had been anointed with myrrh, which prevented the worms from injuring it. The number [of the monks] who are assembled together in this monastery in our own time amounts to seven or less. ~ According to the Guide to the Festivals, composed by Anba Jonas, bishop of Damietta, every year, on the 30th of Ba'unah, the festival of Mary and Martha is kept, who are [buried] near the Two Pyramids, in the monastery known as the Monastery of the Dogs, the correct name of which is the Monastery of the Vinedresser3; but the Melkites burnt it, on account of their hatred towards the Jacobites. It is said that the bodies of these two saints and the body of Lazarus are at Fol. 64 a Constantinople, and were translated thither from the island of Cyprus4. destruction of the church of St. Macarius and of the cells by the Arabs of Upper Egypt (.x1,Jl ) is commemorated on Barmfidah i =March 27; see Synaxarium at that day. I. e. Ibn Katamah. 2 This sentence is left untranslated by Quatremere in quoting the passage, doubtless because he failed to understand it. The word Busful has already been explained in connexion with a similar passage above, fol. 27 a. By the 'wooden Bustul' is meant a pillar painted with the figure of an apostle. (A. J. B.) 3 The Muslims contemptuously changed the name Dair al-Karram into Dair al-Kildb, as they transformed the name of the Church of the Resurrection (.Kydmah) at Jerusalem into Church of the Rubbish-heap (Kumdmah). (A. J. B.) 4 The translation of the relics of St. Lazarus from Cyprus to Constantinople is commemorated by the Copts on Babah 21= Oct. 8.

MONASTERY OF NAHYA. i87 The Guide to the Festivals also states that the birth of the Lady [which took place] outside Jerusalem in the reign of Augustus Caesar, is celebrated every year on the ist of Bashans1, which is called the 'fd as-Sunbulah. In another copy of the Guide, the monastery of Nahya is said to be dedicated to the Lady. This monastery formerly belonged to the bishop of Al-Jiziyah and the island of Misr, but the patriarch Anba Mark transferred it to himself; he was the seventy-third in the order of succession. He allowed the bishop to receive three dinars yearly from the revenues of the monks. ~ In the district called Nahya2, in the province of Al-Jizah, is situated the monastery which has been described above. It is surrounded by a wall, and the church which it contains, named after the Lady the pure Virgin Mary, was restored by a merchant who came from the West. [The caliph] Al-Imam al-Amir bi-Ahkami 'llah used to come to this monastery and enjoy the country here; and he erected in it a manzarah, and restored the enclosing wall. The Canon of the Festivals states that the church of this monastery is named after Martha and Mary, the sisters of Lazarus, whose festival is kept on the 28th of Tubah every year, or on the i9th. The Book of the Monasteries, by Ash-Shabushti3, testifies that this monastery is one of the finest and most agreeably situated in Egypt, Fol. 64b and that the view of it is most admirable, especially during the days of the high Nile, and of the sowing of seed. It has a canal, where I.e. Apiil 26. So also the Coptic Synaxarium, Paris MS. Arabe 256. 'Id as-Sunbulah means 'festival of the constellation Virgo.' Cf. the Gospel of the Naivitzy of Mary in Thilo, Proleg. xc-cv and 340 f. 2 Here begins another account of the same monastery of Nahya. 3 This passage from Ash-Shabushti is quoted in much the same words, but without mention of the source, by Yakut (Geogr. Wort. ii. p. v.F) and by Al-Kazwini (K'itab Athdar al-Bz'ldd, ed. Wiistenfeld, p. Irr), and, with due acknowledgment of the author, by Al-Makrizi. b, 2

I88 CHURCHES AND MONASTERIES OF EGYPT. people assemble to enjoy the country. It has also an extensive fishingpool. The waters of the blessed Nile surround this monastery on its four sides. Church of Saff Maidlzm. Saft MaidAm2. Here there is a church, common [to different sects], containing three altars: one of them, in the middle, belonging to the Copts, and named after the valiant martyr Theodore; the second belonging to the Armenians, and named after the glorious martyr Saint George; the third [dedicated] to the Lady, the Virgin Mary, and belonging to the Melkites. Pyramids of Al-7zlzah. The Pyramids. These were built by Hermes 3, the wise, the threefold in wisdom, who by his knowledge of the secrets of nature, invented 1 I. e. during the annual inundation. 2 Or Saft Maidfin. Formerly in the province of Al-Bahnasa, but now in that of Banl Suwaif and in the district of Zawiyah, with a population in I885 of I748. See Yakfit, flushlarik, p. riv; Reccnsenmenl de l'tgypte, ii. p. 279. The insertion of the passage referring to Saft Maidfim here, in the midst of a description of the province of Al-Jizah, is an illustration of the want of plan of the book in its present form. 3 The earliest mention of ' Mercurius' or ' Hermes Trismegistus' occurs in Tertullian, Adv. Valeni. c. I5, and in Lactantius, if the passage of Manetho quoted by Georgius Syncellus is an interpolation. A papyrus of the reign of Gallienus speaks of rTpLvo-TyLtros "Epuls as the god of Hermopolis in Egypt, i.e. Ushmfnain; see Wessely in Mitth. aus der Samml. der Pap. Erzherzog Rainer, v. p. 133 f. In the hieroglyphic inscriptions, Thoth, who was identified by the Greeks with Hermes, is called 'great, great,' i. e. 'twice great.' To this Thoth or Hermes was ascribed the authorship of all the sacred books which the Greeks called Hermetic; and Clement of Alexandria says that there were forty-two of such works, forming a sort of encyclopaedia of knowledge. In the third and fourth centuries the name was adopted by the writers of various Neo-Platonic and Cabbalistic works, but it is doubtful whether any writer was ever known as Trismegistus, although there are extant under the name many MISS. To the

PYRAM IDS OF AL-JfZAH. 189 the art of alchemy, and was able to make substances. His birthplace was Memphis. He is said to have been the same as Idris, who is related to have been 'raised up to a high placel.' The Sabaeans Arabs the name was well known through the existence in Arabic of many treatises ascribed to Hermes Trismegistus; see Haiji Khalfah (ed. Fluegel), iii. pp. 53, 424, 480, 592; iv. pp. o00, 465; v. pp. 39, 41, 157, 171, 247, 587, where works of Hermes are mentioned on such subjects as alchemy, talismans, the mystic use of letters, astrology, the philosopher's stone or elixir ( I..fS=i4pov). The belief that the pyramids of Al-Jizah were built by Hermes, or that one of them was his tomb, was widespread among the Arabs, who, however, generally say that they derived it from the Sabaeans; see Yakilt, Geogr. Wort. iv. p. 969; 'Abd al-Latif, Mukhlasar (ed. White), p. 99; Al-Makrizi, KhIztat, i. pp. if I I-; As-Suyfti, Husn al-Mfuhzddarah, i. pp. iv, ci, to. (A. J. B.) 1 The identification of Hermes with Idris, who is further identified with the Enoch of Genesis, is common to most of the Arab historians. The words placed in inverted commas are a quotation from the Koran, Slrah Mfaryam, v. 27, where it is said: v = -9 -- W_-,o 9 - tlk SLO L); H! l L\F 9. j,0 ' Make mention of Idris in the Book; for he was truthful and a prophet, and we raised him up to a high place.' The last words, of course, refer to his translation to Heaven. See Al-Baidawi, Anwar at-Tanzzl, &c. (ed. Fleischer), i. p. OAr. Eutychius says that Enoch was called Idris by the Arabs (Annales, i. p. 30). Ibn al-Athir says that Enoch (C+), the son of Jared, is the same as Idris the prophet; that he was the first of the prophets, and the first to write and to study the stars and to calculate; that the learned Greeks (.j.j.Ji J41) call him Hermes the Wise, and hold him to be great; that he exhorted the people to repentance, and that God raised him up when he was 365 years old according to the Pentateuch (Al-Kdmtl, i. p. cr). As-Suyfti says that Enoch, Hermes, and Idris are the same person (tIusn al-Muhddarah, i. p. Iv). IJHaj Khalfah says that Idris, the son of Jared, the son of Mahalaleel, the son of Enos, the son of Seth, the son of Adam, was the originator of all the learning that existed before the floodand that he is the s ame as lermes, and is called the Chief Hermes ( and that he is the same as Hermes, and is called the Chief Hermes ("I18L (_F,)

I90o CHURCHES AND MONASTERIES OF EGYPT. make pilgrimages to the two great pyramids, and say that Hermes is buried in one of them, and Agathodaemon' [in the other]. The Sabaeans come to the pyramids from Harran, on pilgrimage2. There is not on the face of the earth a structure erected by the hand [of man], stone upon stone, higher than these two pyramids 3, which are the tombs of Hermes and Agathodaemon. It is said that the area covered by each of the two great pyramids is twelve feddans 4; and in each of them there is a well, the site of which is not known. Monastery of the Vinedresser. Near this place there is a monastery, known as the Monastery of Fol. 65 a the Vinedresser, but called by the heretics the Monastery of the Dogs. and the Threefold in Grace (i1'.J. i L1\); and that he was the first to erect buildings, and was himself the constructor of the pyramids; see Lex. B'blzogr. ed. Fluegel, i. p. 63. 1 Nothing is known from Greek or Latin sources with regard to Agathodaemon except that he designed maps for Ptolemy's Geography, and therefore probably lived at Alexandria in the middle of the second century of our era; but the Arabs have more to say about him, since they claimed to possess treatises by him on amulets and on alchemy (Haji Khalfah, iii. p. 391, vi. p. 51), and identified him with Seth (ibid. i. p. 65; cf. the sources quoted in the last two notes). (A. J. B.) 2 As-Suyfti adds that they offer sacrifices and incense there. 3 The present height of the great pyramid is about 451 ft., but the original height was 480 ft. 9 in., which is nearly 20 ft. higher than the tower of Strassburg cathedral, the loftiest building in Europe; St. Peter's at Rome being 429 ft., and St. Paul's in London 404 ft. high. The second pyramid is not much smaller than the first. The third pyramid, however, is considerably less, and was therefore less famous than the other two; not to mention the still smaller pyramidal structures which make up the group at Al-Jizah. (A. J. B.) This is singularly accurate as regards the great pyramid, the present area of which is I21 acres, the former 134. The pyramid of Chephren, however, is smaller, covering now about Io0 acres, and formerly about ii. (A. J. B.)

THE 'WESTERN MOUNTAINS. 191 There is also a third pyramid, besides the two former, the base of which is built of hard granite of variegated colour. The monastery is near the pyramids, on the western side; and its church is called the church of Timothy2 the monk, a native of Memphis, whose body is buried in it. His intercession was powerful in this church, so that those who visited it and prayed to God in the power of faith, gained their requests; and if any one were desirous of entering upon some undertaking, and asked God to guide him according to that which was best, God revealed to him in a dream the advantages which would result from his undertaking, or else warned him not to enter upon it. This is attested by the Book of the Histories of the Councils. The Western Mountains. ~ At the foot of the mountain-range there is a town called Mastayah3. At the foot of the mountains in [the province of] Al1 Herodotus and Pliny call this granite 'Ethiopian stone;' Diodorus and Strabo 'black stone;' while the Arab writers, from the colour of the granite, name the pyramid the red pyramid. 'Abd al-Latif says:?.JSJl La1 g))\;J1 6-A-1 Ad 4 <S; uas. %Vn JU-1 W1 'The third pyramid is less than the other two by about a quarter; but it is built of stones of red granite, which is spotted, and of extreme hardness, so that iron makes no impression upon it except after a long time.' (Mukhlasar, p. 92.) (A. J. B.) 2 This must be the martyr Timothy of ancient Mitr (.iil jc.), a name given to Memphis by Arab writers, who is commemorated on Ba'finah 21= June 15; see Synaxarium at that day. He was a soldier in the Roman army when the persecution of Diocletian broke out, and for proclaiming Christ before Arianus, the governor of the Thebaid, he was repeatedly tortured and at last beheaded. Such, at least, is the account given. 3 I transcribe this name conjecturally as Mastayah because De Sacy names a town called Mestayah in the province of Al-Gharbiyah. A few lines further down our copyist writes 'j', Mastatah (?).

192 CHURCHES AND MONASTERIES OF EGYPT. Jizah there are fifty monasteries, flourishing and populous, which have been ruined and burnt by the heretics: [that is to say] at the hands of the Berbers of Western Africa, who do not know the truth, or obey the law, or distinguish between right and wrong. This western range of mountains is united with the mountains on the western bank of the Nile, but then branches off from them, until, after passing by Barca and the whole sea coast of northern Africa, it reaches the land of Baraghwatahl and the shores of the Sea of Darkness. In this western mountain-range is the city called Mastayah, to which [in former days] they used to bring the dead bodies of the kings, with all their money and treasures; and the greatest number of treasure-hunters haunt the environs of this city, which they call Dar Manuwil. Monastery of Ash-Shama'. Pol. 65b ~ Munyat ash-Shammas2 [or Munyah of the Deacon], namely, of Paphnutius, the novice, is to the west of Tamwaih. The monastery called 'Monastery of Ash-Shana' 3.' See note on fol. 49 a, where the name is incorrectly written Ibn Ghawatah. See Ibn KhaldGn (vi. p. in), where there is a mention of the tribe of Baraghwatah and their native country in north-west Africa. 2 This place is said by Yakuit to be in the province of Al-Jlzah, and to be also called Dair ash-Shama' or 'Monastery of the Candle.' Compare the name Kasr ash-Shama' and its supposed derivation from yHtJLI, 'Egypt.' The revenue-lists of A.D. 1375 also name the place as existing in the province of Al-Jizah. There were two places of the name in the same province; but there is now only one Mit Shammis, which is in the district of Badrashain, in the province of Al-Jizah, with a population in I885 of 883. See Yakuft, Mushlarik, p. w.v; Rec. de l'Egypte, ii. p. 22I. The monastery of Ash-Shama' must have stood close to Munyat ash-Shammas. Y YakQt says that this was 'an ancient monastery, held in reverence among the Christians, in the province of Al-Jlzah in Egypt. Between this monastery and Al-Fustat there is a distance of three parasangs, as you go up the Nile; and the throne of the patriarch is in this monastery, and here he resides as long as he is in the neighbourhood of Misr.' (Geogr. Woit. ii. p. vr.)

MONASTERY OF ASH-SHA MIA'. 193 ~ This monastery is also called the 'Monastery of the Devils1,' for the following reason. In the days of [the caliph] Al-Mustansir, during the years of dearth, the monks deserted this building, which remained uncared for, so that cattle used to feed in it. Moreover certain figures used to issue forth from the monastery, and used to ride upon horseback from nightfall to morning, and enter a certain ruined village. Thus the monastery received that name. Paphnutius2 went and lived in this monastery alone, to take care of it. It was a small domed structure, and it was restored at the expense of the officials, until it assumed the form in which it is now. Paphnutius had visited Onuphrius, the saint and pilgrim3, and lived with him for a time; for whenever Paphnutius heard of a saint, he went to see him and received his blessing; and he was with Saint Onuphrius at the time of his death4. There was at the dwelling of the latter a single fruit-bearing palm-tree; so Paphnutius thought in his heart that he would live there in the place of Onuphrius. But God sent a violent wind, which lasted long and blew down that palm-tree, from which Onuphrius used to feed himself during his lifetime; and filled up with sand the well of water from which he drank. So Paphnutius went elsewhere, and every one who saw his form, thought that he was a disciple [of Onuphrius], although it was not so. Afterwards he became a dis1Yakfit mentions a monastery of this name near Al-Mausil in Mesopotamia; see Geogr. b'ort. ii. p. ivr. 2 This is a famous Egyptian anchorite of the fourth century; but not the bishop commemorated by the Roman church on Sept. II. See Palladius, Hist. Laus. p. 125; Apophthegmala Patrum, p. 377 f.; Zoega, Cat. p. 308f.; Acta SS. His festival is kept by the Copts on Amshir 15=Feb. 9; see Synaxarium at that day. The name is Inr&no' t ('the man of God') in Memphitic, and inino17Tr in Sahidic. (A. J. B.) 3 Abf Nafar or St. Onuphrius is always called 'the Wanderer' in the titles of Coptic paintings. (A. J. B.) 4 The visit of Paphnutius to Onuphrius is described in the Synaxarium at Ba'uinah i6. c [11.7.]

194 CHURCIHES LAND MONAASTERIES OF EG'PT. ciple of Saint Macarius1 the Great, in the Wadi Habib; and then he went to the monastery of Ash-Shama'. This monastery contains his Fol. 66 a body. The church in this monastery has three altars: the middle altar named after Saint Anthony; the northern altar after Saint Sinuthius2; and the southern after Paphnutius; and the church is named after Saint Sinuthius. The liturgy is celebrated at the altar named after Saint Paphnutius, in the middle of the Fast of the Forty [Days], every year. It was in [this monastery] that he died; and according to his biography, he died on the 15th of Amshir (Feb. 9). This monastery was restored in the year 667 of the Righteous 1 Macarius the Great is distinguished by the title of 'the Egyptian' from Macarius 'of Alexandria' or of 'the City.' He is, perhaps, the most highly reputed of the monks of the Nitrian desert, and the best-known monastery there still bears his name. He has left fifty homilies and 'a volume on Christian Perfection, which places him in the first rank among the writers on practical Christianity' (Sharpe's History of Egypt, ii. p. 289. See also Sozomen H. E. ed. Hussey, bk. III. c. I4; vol. ii. p. 289). He is said to have retired to the desert in A. D. 330, and to have died there in A. D. 390. (A. J. B.) 2 Abui Shanidah, in Coptic ScyrtnfO Te or SYecToft, and, in the Graecizing form found in Coptic MISS., ciltoXeoc, Sinuthius, is the name of the celebrated monk who founded the White M\onastery; see below, fol. 82 b. He was the son of a peasant and was born at Shenalolet, which has been identified with Shandawil, to the north-east of Ikhmim. He served in boyhood as a shepherd, and then came under the tuition of his uncle Apa Pjol (&ni& IniJxwX = L J'.3), who trained him in the monastic life. Sinuthius is said to have been present with St. Cyril of Alexandria at the council held to condemn Nestorius. The death of Sinuthius is commemorated on Ablb 7=July 2, and is said to have taken place in the very year of the Council of Chalcedon, viz. A.D. 45I. The discourses delivered by this saint were carefully preserved, and many attributed to him are extant at the present day. It is said that a copy of one of them was laid upon the tomb of St. Peter at Rome, and that the voice of the Prince of the Apostles declared that ' Sinuthius was the fourteenth Apostle, as Paul was the thirteenth.' See Synaxarium at Abib 7; Zoega, Cal. pp. 375-502; Amelineau, zie de Schnoudi and Mlonuments pour servir a l'hzisoire de l'Eglise Chrie. (A.J. B.)

MiONAbSTERY OF ASH-SHAiAl 4'. I95 Martyrs (A. D. 951), according to the stone on which its date is inscribed over the door of the keep. In this monastery was the body of Saint Paphnutius, who was the disciple of Saint Macarius the Great in the Wadi Habib, [lying] on a bed of leather within a coffin' above the surface of the ground. It is said that the body was stolen by Husain, son of the caliph Al-Ha.fiz, by means of certain Arabs. The monastery fell into decay a second time, and was restored by Anba Gabriel, the seventieth patriarch, known as Abui 'l-'Ul Sa'id ibn Tarik, in the caliphate of Al-Hafiz. It is a famous monastery, and contains many monks. In front of it there is a large keep, which is entered from the church; and there are also handsome manzarahs in it. It possesses a garden, and land, and houses at Munyat ash-Shammas, bought by the tribe of Bani Surus from the Fol.66 b ancestors of the Shaikh MustafA 'l-Mulk Abu Saff Ya'kub ibn Jirjis, who were natives of Damirah2, in the north of [the province of] Al-Gharbiyah. This monastery was under the see of Memphis and Tamwaih; but it became patriarchal. To it is brought the chrism3, and it Quatremere (2Me'm. i. pp. I60- 6 ) refers to the Ac/a SS. ii. 5 for a statement of St. Antoninus that he saw at Clysma several coffins of wood, enclosing the remains of various anchorites, and among them probably the relics of St. John the Dwarf and St. Sisoi. In Coptic Churches, i. p. 304, I have noted the existence at this day of wooden coffins full of relics at Dair Abuc Makar; and, curiously enough, when the Pere Sicard visited the monastery of St. Macarius he saw four of such coffins, one of which, the monks said, enclosed the body of John the Dwarf. (A. J. B.) 2 The Coptic t&.UuplI; now included in the district of Sharbin in the province of Al-Gharbiyah, with a population in 1885 of 3,I85. See Am6lineau, Ge'ogr. p. 18. 3 The Arabic nmirrn (c;,.) transcribes the Greek p~vpov, and denotes ' chrism.' The chrism was originally consecrated at Alexandria, but about A. D. 390 the place was changed to the monastery of St. Macarius in the Nitrian desert; see Coptic Churches, ii. pp. 333-334. This passage of Abf Salilh is well illustrated by Renaudot (Hist. Pair. pp. 354-355), who relates that, during the great famine in c 2

196 CHURCHES AND. MO.NASTERIES OF EGYPT. is consecrated there. The roads are dangerous, and this course was found necessary. Anba Mennas, the sixty-first patriarch, built an altar named after Saint Mark, at Mahallah Daniyal, where the patriarchs lived; and the chrism was placed upon it for fear of the dangers of the roads, from the time of the dearth at the beginning of the caliphate of Al-Mu'izz in Egypt. Other Churches of the Province of A/l-)3zah. ~ Munyat ash-Shammas 1. In this district there is one church. ~ The district called As-Saraf lies to the west of the monastery of Ash-Shama', and here resided Anba John ibn Abu Ghalib, the seventy-third patriarch, who occupied the see for twenty-eight years. To the west also of the monastery of Ash-Shama' there is a church named after the glorious martyr Theodore. Damuih2. Here is the church of Cosmas and Damian, their brethren and their mother, which was restored by the Shaikh Abu Sa'id, the scribe, who was a member of the Diwan al-Mukatabat. Near it there the time of the caliph Al-Mu'izz, great numbers perished and many episcopal sees were vacant; and that the patriarch himself was forced to remain in Lower Egypt, and was supported with his followers by a wealthy lady at a village called Mahallah Daniel. (A. J. B.) 1 This is one of the repetitions which prove the want of plan of the author, or the carelessness of his copyist; see above, fol. 46 b. 2 Our author seems to imply that this place is in the province of Al-Jizah, and Al-Makrizi, who calls the place Damuh as-Saba', and names the church of Saints Cosmas and Damian as well as the synagogue there, actually states that it is in that province. 'Abd al-Latif also states that Damfh was in the province, and near the town of Al-Jizah. At the present day there is a Damuh as-Saba' in the district of Dakarnas in the province of Ad-Dakahliyah. Could our author, 'Abd al-Latif and Al-Makrizi, who are not always good geographers, have made a mistake? Could the mistake have arisen from the similarity of the names Damth and Tamwaih which is next named? The latter place is sometimes called Tamih. See also Quatremere, Me'n. i. pp. 137-138.

MONASTERY AND CHURCHES OF TAMWAIH. 197 is a garden containing a well with a water-wheel, upon the high road. The Jews have in this district a synagogue1, enclosed by a wall, Fol. 67 a within which are lodgings for them, and a garden in which are trees and palms, and a circular well with a water-wheel. Here disputes took place between the sects of Rabbanites and Karaites concerning the lighting of lamps. It is said that the prophet Moses, in the days of Pharaoh, visited this place, and prayed in it, and slept in it2. Monastery and Churches of Tamwaih. Tamwaih. This place is opposite to Hulwan3, which lies on the eastern bank. The monastery which takes its name from Tamwaih is described in the Book of the Monasteries of Ash-Shabushti4. It is surrounded by an enclosing wall. Its church is named after Saint Mercurius5, and overlooks the river, to which it is close. Contiguous to the monastery there is a keep, entered from the church; and in its upper story there are fine nanzarahs. The monastery commands views of the gardens and trees and cultivated lands and vineyards with trellises. It is inhabited by many monks. This monastery was restored by the Shaikh Abu '-Yaman Wazlr, metwalli of the Diwan of Lower Egypt, and by the Shaikh Abu 'l-Mans5r, his son, in the caliphate of Al-Amir, and the vizierate of Al-Afdal Shahanshah. The latter used to alight at this monastery, 1 Al-Makrizl says that this had been a church. 2 'Abd al-Latif states that Moses lived at Damuh in the province of Al-Jtzah; see Al-Mukhtasar, ed. White, p. 116. 3 More accurately, Tamwaih lies about five miles lower down the river than Hulwan, which is to the south-east of Tamwaih, on the opposite bank. 4 The passage of Ash-Sllabushti is quoted by Al-Makrizi in his article on the monastery of Tamwaih (y1 j..); cf. Ylakt, Geogr. Wort. ii. p. ivt. Both of these writers quote verses by Ibn Abi 'Asim al-Misri, which speak of the pleasures of drinking wine at this monastery. 5 Tamwaih itself is often omitted in maps, but a monastery of Abu 's-Saifain, i.e. St. Mercurius, is marked on Norden's Plate XXVIII, nearly facing lIulwan and overlooking the river. (A. J. B.)

I98 CHURCHES AND AMONASTERIES OF EGYPT. and spend some time there, lounging and sauntering; and he laid out a garden near it, and planted in it trees of all sorts, and palms; and dug wells over which he placed water-wheels; and he surrounded Fol. 67b the garden with a strong hedge. The annual rent which was received from this monastery into the public treasury amounted to ten dinars. Afterwards this rent was stopped, and with the money oil-presses were built within the enclosure of the monastery, complete in all their parts. The monastery possessed forty-seven feddans of land; which were appropriated by the Ghuzz and Kurds and the rest, in the reign of An-Nasir Yusuf ibn Ayyub, the Kurd. In the church lies the body of Paphnutius 1, the superior of this monastery; and his festival is kept on the I5th of Amshir. The monastery contains a painting of the Lady, the Pure Virgin Mary. Al-Afdal took pleasure in sitting in his place in the upper story of the building. The Shaikh Abu '1-Yaman, who has already been mentioned, provided for this church, at his own expense, vessels of solid silver. He provided a paten2, and a chalice, and a spoon, and a censer, and a cross, and a splendid veil of silk. In this district there is also the large and beautifully planned church of the glorious saint and champion Saint George. There is also a church named after the female martyr Mahrabil4. 1 We were told above that the relics of St. Paphnutius had been in the monastery of Ash-Shama', but that they were stolen thence by HIusain, son of Al-Hafiz. Can they subsequently have found their way to Tamwaih? 2 The curious enlargement of the denotation of the word snzyah (axo) is remarked upon by De Goeje, in his note on Ibn Hankal, p. ret, where he points out that from signifying a china (Chinese) plate or dish, it grew to denote a plate or dish of any material; so that a porcelain dish had to be distinguished as.o: or..11 Ai.. For the use of the names of church vessels and furniture at the present day, see Coptic Churches, ii. p. 37 ff. (A. J. B.) 3 It is well known that the sacramental elements are administered in the Coptic church together in a spoon, as in the Greek church. The spoon is used also in the papal Mass. (A. J. B.) 4 So in the MS. I can only conjecture that the name may be a clerical error

iNMEMPHIS. I99 And the church of Aba Biimah. And a church named after the angel Michael. And a church of the Lady, the Pure Virgin. Memphis. Memphis. Baisur, son of Ham, son of Noah, settled here, when he was 780 years old, with thirty of his sons and family, and therefore the place was called Manafah2, which means 'thirty.' His sons were Mizraim and Farik and Bah and Mah. The following were the sons Fol. 68a of Mizraim: Kiift; Ushmun, the meaning of whose name is'Come not hither3!' and Atrib. At this place4 there is a great image of granite, called Bzi 'I-Htl, thrown down upon its side. Afterwards Manafah was established as the capital of the Pharaohs. When Baisur died he was buried here, in a place called Abu Harmls; and he was the first to be buried in the land of Egypt. The Nile gradually changed its bed in that direction. Other writers say that Memphis was built by Mizraim for his son Iift, who was called Barim; and others say that this city was built by Manfa'us, the son of 'Adim, who made it thirty miles long and twenty miles broad, and erected around it thirty towers, each tower for Maharati, a girl whose martyrdom is commemorated on Tubah I4=Jan. 9; see Amrlineau, Actes des MllM. p. 67. 1 Memphis did not cease to exist in name or to be the see of a bishop till long after the Arab conquest; see 'Abd al-Latif, p. 6 if.; Al-Makrizi, Khitat, i. p. IrP ff. 2 Yakut, who gives the same derivation, states the Coptic form as Mafah ('o), which corresponds to the Thebaic L.&&rne better than to the Memphitic JL-&1H. (Geogr. Wort. iv. p. 667.) 3 The Coptic gYiiL-.o t. 4 I. e. Memphis. The image must be the great statue of Rameses II, which, after lying as it fell for so many centuries, has now been set upright by the English engineers under the command of Major Plunkett. The name Bu 'I-Hal (J)J1 y\), or 'Father of Terror,' i. e.' Terrific' or 'Gigantic,' is more commonly given to the Sphinx; see fol. 68 b. (A. J. B.)

200 CHURCHES AND MONAASTERIES OF EGYPT. containing a bath, in the days of Saru', son of Ar'u; or that it was built by Pharaoh, surnamed the 'Lover of his Mother,' who was king of the Pharaohs. Joseph the Truthful constructed a large Nilometer at Munaif2; and he was the first who measured the Nile in Egypt by the cubit. At Memphis there are wonders: buildings, images, tombs, treasures, that cannot be numbered. There is here a house of green granite, hard, variegated in colour, all in one piece, square, with a roof of the same piece. The church near to this is spread with mats. Fol. 68b At Memphis there is a church which has been restored at a place which is said to be the place where Moses lay in ambush for the Egyptian and killed him, as it is related in his history. Every [square] cubit of the land here used to fetch a price of a hundred dinars. Near the town are the pyramids, three in number. The height of the great pyramid is four hundred cubits. The pyramids were the landmarks and the dwelling-places built by Asghusa, the greatest of all the kings of the earth, and by Arghash, the brother of Shaddad, and by Shaddad, son of 'Ad, and Malik, son of 'Ad, and Farmashat, brother of'Ad, whose ancestor was the king Arzakusha. He built here eight hundred courses, and then died. In these high towers, which are the two great landmarks, [these kings] placed their treasures and their tombs. The riches contained in one of them were extracted by one of the emperors of the Romans, named Severus, or the Great; and he extracted [it], after four hundred courses, during his whole reign, until he died, in the time of the author of the treatise3. Near these pyramids is the great image of granite [called] the Terrific4, sunk in the sand up to its middle. 1 This is, of course, a confused reference to Ptolemy Philometor, whom Eutychius also calls Mu~hibb Ummihi. (A. J. B.) 2 Memphis. 3 This passage appears to be incomplete or corrupt. 4 I. e. the Sphinx, generally called Abf 'l-Hil; see last page. It was held by the Arabs to be a talisman, the purpose of which was to prevent the sands from encroaching upon the inhabited districts. Stories were told of its having been

CHtlURCH,5ES OF BUSIR BANA AND OTHER PLAC,C'S. 2zc After this we will speak of the Southern Provinces of the land of Egypt. Churches of Buzszr Band and other places. Busir Bana1. This town is named after a sorcerer, called Busiir, Fol. 69a who lived there, for which reason it was named after him. In this town is the large church which was entirely built of hard stone, and is named after the Lady, the Pure Virgin Mary; it stands within the fortress of this city. The church was erected in ancient times; but as time passed by, and the kings stood in need of the stone of which it was composed, the greater part of it was carried away and the church is now dismantled, although its architectural features are still visible. It stands near the prison of Joseph the Truthful, son of Jacob, son of Isaac, son of Abraham, the Friend [of God]-upon them be peace! In the district of Bana there is a church named after the great Saint George. Munyat al-KaI'id. Here there is a church of the Lady, the Pure Virgin Mary, which was restored by the Shaikh Mufaddal ibn as-Salih, a friend of the vizier Abfi 'l-Faraj ibn Killis, in the caliphate of AlHakim. He also restored a church on the banks of the blessed Nile, which stood for a time, but then the river inundated it, and washed it away, so that no trace of it remained. Wana Bfsir. Here there is a church named after the great martyr Saint Mercurius; and a church of the Lady, the Pure Virgin Mary; and a church of the holy martyr Saint George; and a church of the great angel Michael; and a church of the martyr Saint John2, whose pure body lies within it. wilfully mutilated, which diminished its talismanic power. See Al-Makrizi, Khitat, i. p. I rr. It is well known that the Sphinx is hewn out of the living rock, which is limestone, not granite. (A. J. B.) The following passage is repeated from fol. I 7 b f. BOsir Bana and Bana are again wrongly placed in Southern or Upper Egypt. 2 Cs;. seems to be a clerical error for ~s..; see above, fol. i8 a. d d [II. 7.]

202 CHURCHES' AND MOASTERIES OF EGYPT. Fol. 69 b Idrijah, one of the villages of BCsh. Here there is a church named after Saint George. Tansa. Here there is a church named after Nahadah; and a church named after the martyr Mercurius; and a church named after Gabriel the angel; and a church named after the Lady, the Pure Virgin. The Fayyznz. Madinat al-Fayyuml and its province. Al-Fayyuim was the name of one of the sons of Kift, son of Mizraim, who built this city for a daughter of his, who had offended, so that he banished her thither. Al-Fayyum existed before the time of Joseph, son of Jacob, son of Abraham, the Friend [of God]-upon them be peace!-but it fell into ruin; and Joseph the Truthful restored it, and constructed the Nilometers, and built Al-Fayyfim, and Hajar al-Lahuin, which was built with wisdom, and founded with strength, and help that came from God, and was executed by the inspiration of God-to whom be praise! Joseph also dug the canal of Al-Manhi, and cultivated the land of Egypt. The number of village-districts in [the Fayyum] amounted to 360, which is the number of the days of the year, each village corresponding to a day; and the revenue from each district amounted to a thousand dinars. The lands of this province are irrigated by [a rise of the river amounting to] twelve cubits, but they are not overwhelmed by a rise of eighteen cubits, which is a great wonder. There is here common land which is not the property of any one, but all men have a right to demand a share of it according to their circumstances; and the common land consists of seventy different sorts. The revenue in the days of Kafur al-Ustadh, emir of Egypt, known as Kafur al-Ikhshidi, under the dynasty of the AbbaFol. 70 a sides, when the province was administered by Ibn Tarkhan, in the year of the Arabs 355 (A. D. 966), amounted to 620,000 dinars; and this is as much as the revenue of Ar-Ramlah, Tiberias, and Damascus. In this province there were thirty-five monasteries. The bishop, This passage is repeated from fol. i8 a f.

THE FAYYUMI. 203 under the patriarchate of Anba Theodore, the forty-fifth in the succession, was named Abraham; and the land-tax paid into the public treasury upon the cultivated lands belonging to these monasteries amounted to 50o dinars. According to the Book of the Conquest of Egypt by 'Amr ibn al'Asz, it is said that the Fayyum was also called the Waste Land, and was an outlet for the superfluous waters of Upper Egypt; so Joseph the Truthful carried them off by digging the canal, to receive the water of the Nile, which then began to flow into it. The age of Joseph was thirty years in the reign of Ar-Rayyan, son of Al-Walid, son of Dauma', after his interpretation of the dream which the king saw. When Joseph interpreted this dream, the king gave him a royal robe, and the signet-ring of the kingdom from his hand, and entrusted him with the administration of the kingdom, and was distinguished from him only by ascending the throne. When Joseph dug the canal and admitted the water into it, it flowed from Ras al-Manhi until it reached Al-Lahun, through a break in which it flowed into the Fayyum, which it irrigated. The canal contained a great mass of water, but was the work of no more than ninety days. When the king and his Fol. 70b viziers saw it, they said: ' This is the work of a thousand days 1;' and so it was called Al-Fayyum. And Joseph made the streams of two sorts, streams that ran down for the raised grounds, and streams that ran up for the depressed places, at certain times and hours of the night and day; and he framed meters, so that no man could take more water than his due. The first city built by Joseph in the Fayyum was Shinah2, where the daughter of Pharaoh lived. Afterwards he measured the land and the water, and from him the science of geometry was first learnt. Joseph was the first who measured the Nile in Egypt by the cubit, and made a Nilometer at Memphis. Afterwards the old woman Alf Yzum, according to the present Egyptian pronunciation. 2 So also Yakut, Geogr. Wort. iii. p. irr, where he also gives a second form Shananah. d d 2

204 CHURCHES ANI) M1ONLASTEWRIES OF EGYPT. Dalfik1 founded a Nilometer at Ansina, and a Nilomneter at Ikhmim 3 and 'Abd al-'Azilz ibn Marwan set up a Nilometer at lHulwn. In later times the province of the Fayyurm was settled as a fief upon the Ghuzz and Kurds, in the reign of Ysfibn Ayyfb, the Kurd; and so it remained until the end of the year 573 (A. D. 1178), when its revenues were 133,274 dinars. Then it was settled upon Bilrri, the brother [of Ysuf ibn Ayyub], and his followers, in the year 57 6 (A. D. i i8 o), when its revenues were i00,046 dinars. Then it was settled upon Taki ad-D'in 'Umar ibn Sh~hanshah, and the son of his sister, in the year already mentioned, when its revenues were of the amount given above. In Madinat al-Fayyci"m 5 at present there is the church of the glorious Fol. 71 a angel Michael, which is exceedingly large, and contains certain pillars, large and high, so perfect that few more perfect have ever been seen. This church stands near that gate of the city which is called the gate of SAius There is also a church of the Lady, the Pure Virgin Mary, outside the city; and there is a church of the martyr Mercurius, restored by the Shaikh Abui Zakari'. IGenerally called L9~ She was said to have been queen of Egypt in her own right in remote antiquity. 2 The ancient Antinoe or Antinoupolis, founded by the emperor Hadrian in memory of Antinous. In Coptic it is called &uinawo-r. Under the later Roman Empire, it was the capital of the Thebaid, or Upper Egypt. Upon the site of this city now stands the village of Shaikh 'Abadah, included in the district of Mallawi, in the province of Asyfit, and having in 1885 a population of 1,179. See Yalkfit, Geogr. J'Vdr/. i. P. r'A I; Al-Makrizii, Khztat, i. p. r.tc; Arn~lineau, Ge'ogr. PP. 48-51I. 3The Greek Chemnmis or Panopolis, and the Coptic Sy-tuit. It is now in the district of Suhaj, and had in 1885 a population Of 18,792. It was formerly famous for its ancient temple, which was reckoned among the wonders of Egypt, but of which few remains now exist. See Ya'kfit, Geogr. J'dr. i. p. i o; Al-Idriisii (ed. Rome) [P. 48]; Al-Makrilzi, Khzitat, i. pp. ri and rr-i; As-Suyfitii, 4lusn al-Muh~dd/arah, i. P. rA; Amnelineau, Ge'ogr. pp. 1 8-2 2. See above, fol. 52 a if. This passage is quoted by Quatrem'ee, Akin. i. P. 4' I.

IMONA STERY OF A N-NAK N L UN. 20o5 There is also a church of the Melkites in the quarter of the Armenians. Monastery of An-Nakklan. The monastery called the monastery of An-Naklun' lies to the east of the district called Nawasa2. This monastery3 contains a church named after the angel Michael, in which there is a pillar of marble, which sweats as if water were flowing from it; and also possesses a large keep, which overlooks a mountain on which there is a boulder. It is said that the foundations of this church were laid on the 13th of Hatfr, and that it was consecrated by the Lord Christ and his Apostles on the i8th of Abib. Adjacent to the monastery there is a church named after the angel Gabriel4, enclosed within a wall which was erected before the church on the 13th of Amshir and was finished in this short time; and the building of the church was begun on the 26th of the same month, and finished on the 13th of Ba'unah, on, the 20th of which month it was consecrated. It is said that the mountain called An-Naklun is that which contained the place where Jacob, son of Isaac, son of Abraham, enjoyed the shade, and worshipped; and sacrifices were offered to God there in the days of Joseph, the son Fol. 71b 1 The Coptic renOrtne. This monastery was also called in Coptic.tLOnt&CTSHpIOrt.iCye, and sometimes in Arabic i.., both of which names signify 'Monastery of the Log' or 'Beam.' It was situated to the south-west of Madinat al-Fayyum, near the modern Gharak, and has now been swallowed up by the sands, like the other villages of that district. Al-Makrizi gives an account of the monastery of An-Naklun. See also Am6lineau, Geogr. pp. 33 and 273. (A. J. B.) 2 Yakut mentions a place of this name, which was, however, in the province of Samannfid, and still exists; see his Geogr. Wort. iv. p. Arr, and Rec. de l'tgypte, ii. p. 264. 3 It is related that 'Aour' or Aura (see a few lines below), bishop of the Fayyfim, was the founder of the monastery of An-Naklun early in the fourth century; and his history translated from the Arabic, is to be found in M. Am6lineau's ConIes el Rom. de l'Egypte Chre'. p. 109 ff. 4 This church is mentioned in the last-named work, p. 122.

206 CHURCHES AND MONASTERIES OF EGYPT. of Jacob, when Joseph superintended the building of the Fayyum and the Hajar al-Lahun. The church in the mountains of An-Naklun was consecrated, in the episcopate of Anba Isaac, by Aura, son of the queen's daughter and of Abrashitl, the magician, whom she hid away from him (?) and from her parents. Monastery of Al-Kalbainll 2. ~ The monastery called that of Al-Kalamun. This monastery is much visited. It possesses land in several districts of Upper Egypt; and at Shubra it owns sixteen feddans. It possesses3 salt-marshes, from which it annually receives nearly three thousand ardebs [of salt]. Of the dates of the palm-trees it receives a quantity, which are sold every year. There is here a spacious church named after the Lady, the Pure Virgin Mary, which was consecrated on the 14th of Hatur. Anba Samuel4, the superior and administrator of this monastery, was See Am6lineau, op. cit. 2 The hill of Al-K.alamfn, upon which this monastery stood, rises to the south-west of the Fayyfum near An-Naklfin and near Al-Gharak and the Waldi Rayan; but it does not appear that the name is still given to the place, which is now a mere desert. The monastery is described by Al-Makrizil; but is barely mentioned by Yakfit, who merely says that it was in the Fayyum and was widely celebrated. The Coptic name is KYX&i&LC. t. See Ya.kut, Geogr. Wfort. ii. p. IAV; Amelineau, Geogr. p. 388 f. (A. J. B.) 3 This passage and part of the following account of the monastery are quoted by Quatremere, i. pp. 474-475. 4 The death of this saint is commemorated on Kihak 8=Dec. 4. See Synaxarium at that day. He was the founder of the monastery of Al-Kalamun, and Hatri and Hor are said to have been monks there under him, which would fix his date in the first half of the fourth century. Fourteen monks from An-Naklihn are said to have come over to Samuel. He employed his monks in preparing salt from the saline pool (iJ&llgt juLOTO), mentioned by our author below. See Zoega, Cat. pp. 545-546, where quotations fiom a Coptic encomium on this saint are given.

MONASTERY OF AL-KALAMA U.i 207 a learned man; and God revealed to him what would happen in the future, and spoke with him; and Samuel wrote down what God said to him, and his prophecies were verified in his own time. This monastery is enclosed within a surrounding wall, in which there is a large garden containing palms and olives and vegetables. In the monastery there are four towers; and it contains twelve churches. In the upper part there is a sentinel's cell in which a monk is stationed, to warn the other monks of the approach of visitors to the monastery, Fol. 72 a while the latter are yet at a distance, whether they be soldiers or emirs or walis; and the sentinel strikes the wooden gong in different manners, according to the rank of the visitors; so that the monks may know, when they hear it, who it is that is approaching the monastery, and may prepare what is fitting for him before he arrives. The church of this monastery contains twelve chapels in its upper and lower stories. There is in it a spring of salt water, flowing day and night from it into a wide pool. In the latter there are to be found at intervals [the fish called] bultz", of which men eat, and which are good for food, and black in colour. In winter the water sweetens a little in this pool; and the monks occasionally drink from it. Outside the monastery there is a cave, in which lives a monk who is named Muhna; and he never quits it by night or by day. He fasts during the whole week. The monks go to him to receive his blessing. Around his cave there are many fruitful palm-trees. He used to have with him a hundred dinars of money; but when the Ghuzz and Kurds came to this country, he made a present of the money to the monks, and retained nothing of it. The wild beasts used to come together to him, and not one of them hurt him; but they grew so tame that he was able to feed them out of his hand. The devils also appeared to him, and stood opposite to him, face to face, but could not reach him. 1 Al-Idrisl says that this was a round fish of the same kind as the 'Afar (.,&), and was also found in the Sea of Tiberias; that it had few bones and was good to eat, being sometimes of the weight of five pounds. Translated by Jaubert, i. p. 30.

208 CHURCHES AND MONASTERIES OF EGYPT. Fol. 72b The door of this monastery is plated with iron, and is of skilful workmanship. This monk, Muhna, of whom we have been speaking, made, at the beginning of his monastic life, before he shut himself up in the cave on the mountain, a church which was hewn out of the rock, and over it he made cells for the monks. It is said that the father, Anba Samuel, the celebrated administrator of this monastery, used to worship on the mountain, at a place called Rayanl, opposite to the monastery. Up to the end of Amshir, in the year 894 of the Righteous Martyrs (A.D. 1178), the number of monks in this monastery amounted to 130; and they were virtuous and devout. Monasteries and Churches at Afdth az-Zaitizn. The monastery of the glorious martyr Theodore, on the [canal of] Al-Manhi, at Aflah az-Zaitun2. This Theodore was a native of the Fayyfm, and was martyred in Upper Egypt. His body was carried on a wooden chariot, over which his blood flowed; and it did not cease to carry him until it reached this district, of which he was a native. In [this district] there is a church named after him, and containing his body; besides many other churches. There are here a church of the Lady, the Pure Virgin Mary; a monastery named after the apostles; a church named after the martyr Mercurius; a church of the angel Gabriel; a church named after Saint John; and the church of the Saviour3. I.e. the Wadi Rayan, still so called, to the south of the Fayftm, and, according to some, on the site of the ancient Lake Moeris. 2 More commonly called simply Az-Zaiiun, or 'The Olives;' in Coptic c4ISIxwOI". The Acts of the martyr John of Phanijoit have been published by M. Am6lineau; see Un Document copte du xzi Szecle, 1887. The place is on the west bank, close to Dalas and Bfsh Kura, and a little to the north of Bani Suwaif, to the province of which it belongs; and in 1885 it had I,300 inhabitants, besides sixty-two Bedouins. See Yakfit, Geogr. Wort. ii. p. iio; Ibn Dukmak, v. p. to; Am6lineau, Geogr. pp. 327-330. This passage of our author is quoted in substance by Quatremere, Metm. pp. 412-413. 3 As-Sutir is of course the Greek (rwrip.

CHURCHES OF FANIW AND NAKALYFAH. 209 Cziurches of Fdnlz and Nakalzfah. The district of Fanu and Nakalifah1. In these two districts there are several churches. There are to be found here the church of the Fol. 73 a glorious Saint George; a church of the Lady, the Pure Virgin Mary, restored by the Shaikh Al-Muhadhdhab Abu Ishak Ibrahim ibn Abu Sahl al-Musharif, who was known as Az-ZakrCuk; the church of the glorious angel Michael; the monastery of the Cross in the district of Fanu, in which the liturgy is celebrated once in the year, on the feast of the Cross; and a church of the glorious Saint George. Sailah. In the district of Sailah 2 there is a monastery named after the Lady, the Pure Virgin, the Virgin Mary; adjacent to which there is a keep, which has been restored, but not finished, on the public road. The monastery known as the monastery of the Brothers. In this there is a church named after the glorious martyr Saint Mennas. In this monastery lived the priest John of Samannud3, who was devout, learned, and humble, and consoled by his learning all those that came to him and heard his discourse; he afterwards became patriarch of Alexandria. t This passage is quoted in substance by Quatremere, Mem. i. p. 413. Nakallfah is still existing, and is included in the district of Sanfras in the province of the Fayyfm, with a population in 1885 of 2,664. See Rec. de l'Egypte, ii. p. 258. In the fourteenth century revenue-lists both places are named; see De Sacy, Relation de 1E gype par Abd-Allahif, p. 633. 2 Quoted in Quatremere, Mem. i. p. 413. Sailah was in the Fayyfm, to the west of Nakalifah, but is not named in the Rec. de TEgypte. See Yakft, Geogr. TWor. iii. p. rr.; Ibn Dukmak, v. p. 9. 3 He succeeded Agatho, and was the fortieth patriarch, occupying the see from A.D. 677 to 686. e e [II. 7.]

210 CHURCHES AND MONA STERIES OF EGYPT. Hajar al-Ldhitzn. Hajar al-Lahunl. Here is the monastery of Saint Isaac2; and the church named after the Lady, the Pure Virgin Mary. This church is spacious and beautifully planned, skilfully built and designed, and resembles the church in the monastery of Al-Kalamun. In the Fol.73b [monastery of Saint Isaac] there is also a small church, named after the glorious martyr Saint Isaac. Round this monastery there is a triple wall of stone. It is much visited, and stands on the mountain to the north of Al-Lahun, at the place called Barniyudah, in the mountain-range in the south of the Fayyum. Churches of Al-Bahnasa and the neighbozuhood. ~ At Al-Bahnasa there are several churches, namely, the church of Saint Ammon3; the church of Mark; the church of Saint John4; the The following passage is quoted in substance by Quatremere, Ziezm. i. p. 413. The village of Al-Lahun still exists, and in 1885 had a population of 2,4I6. It stands at the entrance to the Fayyum, where the ancient lock of the canal of Al-Manhi was; and it is included in the district of Tubhar. See Amelineau, Ge'ogr. p. 232. 2 Saint Isaac of Difrl (tcpe), in the province of Al-Gharbtyah, was put to death in the persecution of Diocletian, by order of Arianus, governor of the Thebaid, after horrible tortures. His martyrdom is commemorated on Bashans 6 =May i. See Synaxarzum at that day; Budge, Martyrdom of Isaac of Tzphre, with Coptic text and translation. 3 Abamun, Abamun, or more correctly Aba Amun or Apa Ammon, is the name of two martyrs, of the time of Diocletian, whose deaths are commemorated respectively on Abib 13 and 27=July 7 and 2I. See Synaxarzum at those days; Amelineau, Actes des MM. p. 103. Quatremere borrows from this passage, Mem. i. p. 255. Al-Makrizi says that there were once 360 churches at Al-Bahnasa, of which the church of Mary alone remained in his time. We shall return to AlBahnasa on fol. 74 b. 4 Since Abt Yuhannus is not further identified, and there are several saints named John in the Coptic calendar, it is impossible to say which of them is

CHURCHES OF AL-BAHNASA AND NEIGHBOURHOOD. 211 church of the glorious martyr Saint George; and the church of the glorious martyr Mercurius. ~ At Bahurmalis1 there are several churches, namely, the church of the angel Gabriel, and a second church of the angel Gabriel; a church of the angel Raphael; a church of the glorious Saint Sinuthius2; and a church named after Saint Armenius 3. ~ The district of Kufadah4. [Here there is] a church named after the Lady, the Pure Virgin Mary; a church of the glorious angel Michael; a church of the angel Raphael; a church of the glorious martyr Mercurius; and the church of the glorious angel Gabriel. ~ At Abtujah5 is the church of Raphael the angel; the church of the angel Michael; the church of the Lady, the Holy and Pure Virgin Mary; and the church of Dioscorus. intended here and elsewhere. The most popular martyr of this name, however, would seem to be the John who was martyred together with his cousin Simeon, with whom he is commemorated on Abib II=July 5. See their Acts, edited and translated by M. Hyvernat, Actes des fMM. de l'Egyple, p. 174 ff. See also Synaxariunm at that day; and Amelineau, Acles des MMA. p. I41 ff. 1 I cannot guarantee the form of this name, nor identify the locality. 2 This may be the famous monk Sinuthius, founder of the White Monastery; or it may be St. Shanfidah or Sinuthius the martyr, of Al-Bahnasa, commemorated on Barmahat 4= April 9; see Synaxarium at that day. 3 Abu Harmlnah is said by Al-lIakrizi to have been one of the earliest monks, and very famous among the Christians. Cf. Paris Synaxarzum at Ba'unah 8=June 2. There was a St. Harmanus, a champion of the monophysite doctrine, who is mentioned in the Patriarchal Biographies, Anc. Fonds Arabe 139, p. 167,. ff. The S.ynaxarzum translated by laIr. Malan commemorates a Harman, bishop of Ka'u, in Upper Egypt, on Kihak 2= Nov. 28. 4 A little to the east of Al-Bahnasa, and nearer the bank of the river. 5 The Coptic TcOXI, a little to the south-west of Al-Bahnasa, but on the same side of the river. The village is now included within the district of Banl Mazar, in the province of Munyah or Minyah, and had in I885 a population of I,ooo. See Amelineau, Ge'ogr. p. 517 f. Quatremere refers to this passage, Mlem. i. p. 258. ee 2

212 CHURCHES AND MONASTERIES OF EGYPT. Fol. 74 a ~ Jalfah'. Here there is a church of the Lady, the Pure Virgin Mary; a church named after Saint Dioscorus; a church named after the saint and glorious martyr Victor, son of Romanus; and a church named after BUi Talfihah. ~ At Bardaniuhah3 there are several churches, namely, the church of Aba KustiU; a church of the angel Michael; a church of the angel Raphael; a church of the angel Gabriel; the church of Mercurius, the valiant martyr; the church of the saint and glorious martyr Saint George; a church named after the valiant and militant martyr Theodore; and the church of the saint Aimin. ~ Saft Abul Jirjat4 Here are several churches, namely, a church named after the Lady, the Pure Virgin Mary; the church of Thomas; the two churches of the angel Michael and of the angel Gabriel. ~ Al-Kuftir ~ Here there is a church named after the martyr Theodore. 1The Coptic nxej9z&p,. It is now included in the (listrict of Ban'i Mazar, in the province of Mlinyah, with a population in i885' of 647. It is probably the Jalaf, which Ya'kfit says was near AI-Kais, in the district of AlBahns~. ee YkA tGgr WdrI. ii. p..1c; Arn~lineau, Ge'ogr. p. 10f Quatreme'e refers to this passage of our author, Zlfe'm. i. P. 2057. 2 I must admit with Quatremnere that I cannot identify this saint, nor even read his name wvith certainty. 3Now included in the district of Kalf'sana', in the province of Mlinyah, with a population in i885 Of 2,670. It lies on the wvest bank, a few miles to the south of Al-Bahnasa, and near Al-1(ais and Al-Kaffir. See lbn Dulkmai' V. P. ~I Rec. de l'Eg~yple, ii. p. 6 4. A little to the south-west of Al-Bahnasa^, south of Abtfijah and north of Abfi Jirja^. The village is now included in the district of Ban" 1\Iazar, in the province of Minyah, with a population in i885 Of 2,316. There were twelve places named Saft in Egypt. See Ya~kft, Geogr. Wdr/. iii. p. i v, and ilf1ush/arzk7, p. rt'A; Ihn D)urmak, v. P. A; Rec. de l'Egyp/e, ii. P. 279. tiOn the west bank, to the south-east of Al-Bahnasa' and a little to the north of IKalfsana^. It is called in Coptic itw,&4&p, and is now comprised in the district of Kalf~sana, with a population in x885 Of 798. See Ame'lineau, G eog r. P. 2 76 F.

,MALLA Wi. 213 Ta/a. ~ Taha al-Madinahl, belonging to the province of Al-Ushmunain. Here there are a church of the Lady, the Pure Virgin Mary2; a second church of the Lady; a church of the angel Gabriel; two churches of the two glorious and militant martyrs, Saint George and Mercurius; a church named after Saint Mark the Evangelist; a church named after the glorious martyr Stephen, the chief of the deacons. Saft al-Mzuhallabt. ~ At Saft al-Muhallabi3 there is a church named after the glorious Fol. 74b angel Michael; and two churches named after the two glorious angels Gabriel and Raphael. MallazuL. ~ At Mallawi4 [there is a church] named after the valiant martyr Abatir5; a church of the martyr Mercurius; a church of the glorious 1On the west bank, a little to the north of Munyah or Minyah Banl Khasib, in the province of which it is now included, being in the district of Kalusana. It is the Coptic -roaro. In I885 it had 1,113 inhabitants. See Al-Idrisi, trans. Jaubert, i. p. 124; Yakfit, Geogr. W'rt. iii. p. o n; Amelineau, Geogr. p. 47I f. Taha is again mentioned by our author on fol. 77 a. 2 Al-Makrizi mentions two churches alone at Tah., viz. those of Mary and the Apostles. 3Our copyist writes 4BJl, but &4.] is the form given by Yakut in his Afushtarzk, p. rit, where he says that the village was in the province of AlUshmunain. 4 This is thought to be the place called in Coptic iU.&LX&Hr. It is now a town of some little importance, since in I885 it contained 10,777 inhabitants; and it is situated in the district to which it gives its own name, in the province of Asyft. Mallawi is on the west bank, a little to the south of Ushmfnain. See Amdlineau, Geogr. p. 239 f. Al-Mlakrizi names the churches of the Apostles, of St. George, and of St. Michael at Mallawi, but says that the two last were in a ruined state in his time. 5 I conjecturally read Abatir and identify the saint with Apatil, a soldier of the

214 CHURCHES AND MONASTERIES OF EGYPT. martyr Saint George; two churches of the two angels Gabriel and Raphael; and two churches of the Lady, the Pure Virgin Mary, and of the glorious angel Michael. Rzfah and Udrunkah. ~ Rifahl and Udrunkah2. Here there is a church named after the Lady, the Pure Virgin Mary; a church of the glorious martyr Victor; two churches of the valiant martyr Theodore; a church named after the Saviour; a church named after Saint John; two churches named after the two martyrs Thomas and Severus; and a monastery named after the great saint Sinuthius. Churches at Al-Bahnasa and the neighbourhood. ~ At Najaj3, in the province of Al-Bahnasa, there is a church named after the martyr Saint John. fort of Babylon, whose martyrdom is commemorated on Ablb I6=July 0o; see Amelineau, Actes des MLI. p. 97. There is a martyr Abadir commemorated on Tfit 28 = Sept. 25; see Synaxarzum at that day. 1 Our author, or his abbreviator, with his usual want of plan, here takes us up to the neighbourhood of Usyut, from which he immediately afterwards returns. Rifah is a little to the south of Usyut, on the west bank, and was called in Coptic epHlei. In 1885 it had a population of 4,1 19, and is now included within the district and province of Asyft or Usyit. See Amelineau, Ge'ogr. p. I65. AlMakrlzi names churches and monasteries at Rifah and Udrunkah, but apparently not those mentioned by our author. 2 Also called Durunkah or Derenkah. It lies a little to the south-west of Usyfit, in the district and province of which it is included. It is a little to the north of Rifah, and had 4,629 inhabitants in 1885. In the time of our author and later this was a great Christian centre; and Coptic was still spoken here in the time of Al-Makrizi. See Yakfit, Geogr. Wbrt. i. p. I A; Rec. de l'Egyple, ii. p. 99. 3 I cannot identify this place. It would be some distance to the north of Rifah and Udrunkah.

CHURCHES AT AL-BAHNASA ANfD NEIGHBOURHOOD. 2 5 ~ Idfak1. Here there is a church of the glorious martyr Mercurius. ~ Turfah2. Here there is a church named after Bartholomew. As-Sakiyah, called Sakiyah Mahfiz3. Here there are five churches, [respectively named after] the martyr Mercurius, Mark, Stephen, Theodore, and the Disciples. ~ Al-Bahnasa. The meaning of this word is 'place of marriage4,' and it was built for the maidens who were the virgin daughters of the Fol. 75 a kings, and were married to the sons of the kings from this city. Near it there is a place where Joseph the Truthful worshipped. There is here a church named after Saint Bartholomew5, who was martyred in the oasis of Al-Bahnasa, and whose body is in the church of Karbil there. There is also the church of Theodore. In this district there are several churches: those of the martyr 1 This place again I cannot identify. 2 This village, formerly in the province of Al-Bahnasa, is now included in the district of Kalfisana, in the province of Munyah or Minyah, and had 435 inhabitants in 1885. Its Coptic name was -rep.e. See Arnelineau, Geogr. p. 492 f. " See Ibn Dukmak, v. p. A. The name Sakiyah means, of course, 'waterwheel.' 4I.e. apparently JLt.tyL6Xe', which only approximates to the sound of Bahnasa. 5 The MS. has Barta'f. The Copts and Abyssinians, differing from the Latins and Greeks, agree in holding that St. Bartholomew preached in the Oases. They generally add, however, that he was martyred on the sea-coast, that is, apparently, on the Egyptian or Nubian shores. See, e.g. The Conflicts of the Apostles, translated from the Ethiopic by Mr. Malan, pp. 76-99. The Synaxarium says at Tfit i =Aug. 29:. u1 dC? 4Sj Jr 1 1 at.i i J4..W1 U l J H J, i M ( j^~ u 1 a) ad iA9^ 1 ale r^B_- (^J Ac5 ^ u^ ^ Ja U Jr.. l u^fI51 Jy ~bW1 ayl ' On this day is commemorated the death of the holy disciple Bartholomew, one of the Twelve. To this apostle it was allotted that he should go to the Oases. So he and Peter travelled thither, and he preached the gospel to the inhabitants of

216 CHURCHES AND MIIONASTERIES OF EGYPT. Stephen; Abatir 1; Bartholomew; the Disciples and Apostles; and our Lady, the Pure Virgin Mary. The last church is in the city [of Al-Bahnasa], and is large and spacious. There are also churches of the glorious angel Michael and of the angel Gabriel; of Istafira2 the martyr, who was also called Dog's Face, the Oases, and called them to the knowledge of God, after wonderful signs and astounding miracles had been shown to them.' After converting the people in the Oases, J:>v r ^A AMY N as,S\,lou,,1;,J j\ J1 < ^,, 4i;i J age a J WA,Jl 'Then he went to the country on the sea-coast, to those who knew not God; and he preached among them and turned them to the knowledge of God, and to faith in the Lord Christ. But Agharbus, the king, heard of him and was wroth with him, and commanded that they should put him in a sack of hair-cloth and fill it with sand and cast him into the sea.' 1 See note above on fol. 74 b. 2 I. e. St. Christopher. The form of the name in the Synaxarzum is Akhristafarus ( -lk.a1jl); and it is added 'Whose face was the face of a dog.' In Zoega, Cat. p. 235, and in Conflicts of Holy Apostles, translated by Mr. Malan from the Ethiopic, p. 76 ff., the name is said to be Christianos. The story is that he was a 'Cynocephalus,' in Coptic oatpofti oop, who was converted by Saints Andrew and Bartholomew, and accompanied them in their missions in Nubia. He had lived near the city of Barthos, which has been supposed to mean Parthia. Barthos, however, was not far from Elwah, which Mr. Malan says is unknown, but which might be 'Alwah in Nubia. St. Christopher is commemorated -by the Copts on Barmfidah 2 = May 28. Cf. Acta SS. at July 25, where a different history of St. Christopher is given. The epithet 'dog-faced' is, however, preserved in a troparion sung by the Greek church, on the festival of St. Christopher (May 9); although the Menologion of Basil (A.D. 984) repudiates the literal acceptance of this epithet, and

PLACES IN EGYPT VISITED BY OUR LORD. 217 and was one of those who were with the fathers and pure disciples. This last church is on the canal, outside the city. [There are also churches of] Mark; of the martyr Mercurius, who has two churches here; of Saint George, who has two churches; and of Saint John or Abu HIanna, the martyr. ~ Ashrubahl. Here there are two churches of the Cross, and one of the Lady, the Pure Virgin Mary, within the city; and there is also one dedicated to her without the city. There is also a church of Michael, the glorious angel; a church of the glorious martyr Fol. 75 b Mercurius on the borders of the lake; and a church of the glorious Saint George; and two churches of the glorious Saint Theodore; and [churches named after] Saint Paul2 and Thomas. ~ At Saft Rashln3 there is a church named after the glorious martyr Theodore the Eastern, which was wrecked by the Ghuzz and Kurds, who turned it into a mosque. There is here also a church of the angel Gabriel, which fell into decay and was restored by a certain official. Places in Egypt visited by our Lord. ~ The places which our Lord Jesus Christ, to whom be glory! visited with the Lady, the Pure Virgin, and with the righteous old man, Joseph the carpenter, in Upper Egypt. The church of Jabal al-Kaff4, named after the Lady, the Pure explains it as being metaphorical, and significant of the character of the saint before his conversion. (A. J. B.) 1 This place is named by Ibn Dukmak, v. p. r; and it is now included within the district of Bani Mazar, in the province of Minyah, but is a place of no importance. In the fourteenth century it still belonged to the province of Al-Bahnasa, and is named in the revenue-list of A.D. 1375. See De Sacy, Rel. de /']Egypte par Abd-Allat~f, p. 685; Rec. de I'Egypie, ii. p. 22. 2 This would be St. Paul the first hermit; or St. Paul of Tamwaih, a monk famous for his austerities, and commemorated on Babah 7=Oct. 4. 3 A considerable distance to the north of Al-Bahnasa, and to the south of Banl Suwaif, in the province of which it is now included. Yakfit includes it in the province of Al-Bahnasa; see Mzushlarik, p. ri. 4I. e. ' Mount of the Palm of the Hand.' Our author, at the beginning of f f [IT. 7.]

218 CHURCHES AND MONASTERIES OF EGYPT. Virgin Mary. This church is hewn out of the mountain-side, and in the rock is the mark of the palm of the hand of the Lord Christ, to whom be glory! which was made when he touched the mountain, when it bowed in adoration before him, after he had gone down thither from Syria. He grasped the mountain, when it worshipped before him, and restored it to its place with his hand; so that the mark of his palm remains impressed upon that mountain to the present day. In the impression of the hand there is a fine perforation, large enough to admit a collyrium-needle, into which the needle is inserted, and, when it is pulled out, brings up a black collyrium which makes an indelible mark. Above this church there is a church built of stone, and named after Fol. 76 a the Lady, the Pure Virgin Mary. Festival is kept here on the r2st of Tubahl, which is the day of her death, when a large congregation assembles. This mountain [of Jabal al-Kaff] is opposite to the district called Al-Bihu2, [but is] on the eastern side of the river. It is also said to be near the city of Al-Ushmunain3; and it is also called the Jabal at-Tair4. On this mountain there are two stone crosses, of a red colour; one of them is a large stone and the other a small stone. fol. 76 a, identifies this mountain with the Jabal at-Tair, which rises opposite to Samallfit and Bihf, and to the north of MIunyah Banl Khasib. 1 The Death of the Blessed Virgin is commemorated by the Copts on Tfibah 2I=Jan. i6, and her Assumption on Misri I6=Aug. 9. 2 This village still exists on the west bank, opposite to the Jabal at-Tair, and is included in the district of Kalusana, in the province of Minyah. In 1885 it had a population of 1,252. See Ibn Dukmak, v. p.:; Rec. de l'Egypte, ii. p. 73. 3 Al-Ushmfinain is in reality about thirty miles to the south of the Jabal at-Tair. 4 See Norden's Plate LXXI, where the 'Tshibel ell Deiir,' as he spells it, is to be seen at the northernmost point of the Nile, on the eastern bank. On Plate LXXV Norden gives a view of the monastery on the Jabal at-Tair, which is called Dair al-'Adhrd, i.e. 'Monastery of the Virgin,' or, more popularly, Dair al-Bakarah, or ' Monastery of the Pulley.' The latter name is common to several monasteries, which use a pulley to hoist up both provisions and visitors; and one so named is shown on Jabal Abu Faida in Norden's Plate LXXX, a few miles to the north of Manfalft. The Dazr al-'Adhrd on Jabal

PLACES AIN EGYPT VISITED BY OUR LORD. 219 ~ In the city of Al-Ushmunain there is a church of the Lady, the Pure Virgin Mary, which is very large, and which Al-Hakim changed into a mosque. On this mountain [of Jabal al-Kaff] there is another church hewn in the rock, and supported by eight columns1. Opposite to this church there is a hole of a cubit's breadth in which is white sand, some of which is extracted by all those who put their hands in and take some of it, and yet it never diminishes in quantity. The hand of a sinner cannot enter into it, even as far as the tip of the finger. It is said that when the Franks invaded Upper Egypt with their king', to drive Shirkuh the Kurd and his men away from the land of Egypt, they cut out the piece of rock upon which was the mark of the palm of the hand, and took it back with them to Syria, in the year 563 of the Arabs (A.D. I 168). ~ The monastery of Bisus 3, which is near Ishnin4. It is said by some at-Tair seems to be the one described by Curzon in his Monasteries of the Levant, ch. ix (p. III). (A. J. B.) 1 Curzon gives a plan of this church, p. 114, in which he specially remarks on the eight columns. (A. J. B.) 2 Amaury or Almeric, king of Jerusalem from A.D. 1162 to 1173, was induced by bribes to lead his troops to Egypt in the first year of his reign, to assist Shawar against Shirkfih; and again in II63, when the Latin sovereign entered Cairo, and Shirkuh retreated. Amaury continued to assist the Fatimide caliph and his vizier, until in I 68 he took a powerful army to Al-Farama, which he took and sacked. This unscrupulous piece of treachery against his Egyptian allies forced Shawar to implore Nfr ad-Din, his former enemy, to assist him against the Franks, and Amaury was driven to retreat. s Al-Makrlzi calls this the monastery of Isuis (,?..), explaining this word as equivalent to the Arabic Yasuz' (.) or 'Jesus;' and it is, of course, simply a transcription of the Graeco-Coptic IHCcoC. Al-Makrizi relates the same story which is given here of the well by which men foretell the rise of the Nile. Our author seems to take Btfss as the name of a place; but this error must have arisen from his seeing the monastery mentioned as,. y-..., or.._,., i. e.' A monastery which is named after Jesus.' (A. J. B.) 4On the west bank, a little to the north of Al-Bahnasa, but a long way from ff 2

220 CHURCHES AND MONASTERIES OF EGYPT. that this monastery belongs to the province of Al-Ushmunain. Christ visited this place and stayed here. Fol. 76 b In the monastery there is a church, in the middle of which there is a well of running water. Over this well prayers are said during the rise of the Nile every year; and then the water in the well rises. In the well there are marks contrived, which show the number of cubits reached by the rise of the Nile; and when the water of the well rises and stands still at a certain mark, it is known thereby what height the rise of the Nile will reach. Island of Al-Ushmunain1. Al-Ushmun was the name of one of the sons of Kift, the son of Mizraim. The town was built by Pharaoh, and after it had fallen into ruin it was re-built by Nebuchadnezzar2, king of Babylon. It is said that there was on the highest point of this town a cock, and beneath it a row of dromedaries. When a stranger approached the town the cock crowed, and the dromedaries came out to destroy that stranger. But when our Lord Christ, to whom be glory! came to this town, the cock crowed and the dromedaries went out, according to their custom; and when they saw the Lord Christ and the Lady, and Joseph the carpenter, they worshipped Al-Ushmfnain. There must have been a confusion on the part of some writers between Ishnin and Al-Ushmfinain. Ishnln was formerly in the province of Al-Bahnasa, but is now, under the name of AshnTn an-Nasara, or 'Ashnin of the Christians,' included in the district of Bani Mlazar, in the province of Minyah. In I885 it had a population of I,260. See Yakfit, Geogr. Wort. i. p. rAo; Rec. de l'Egyple, ii. p. 22. 1 Also called Ashmfinain, Eshmfinain, or Oshmfinain. Al-Ushmfinain is the Coptic yJi..oTr. It still exists in the district of Raudah, in the province of Usyft, and had 2,312 inhabitants in I885. See Am6lineau, Geogr. p. 167 ff.; Al-Idrisi [p. 47] (ed. Rome); Yakfit, Geogr. Worl. i. p. rAr. The term 'island' is given to the district in which Al-Ushmunain stands, because it is surrounded by water: by the Nile on the east, the Bahr Yufsuf or Al-Manhi on the west and south, and a connecting canal on the north. 2 On fol. 23b and 8oa we are told that it was Belshazzar who restored Al-Ushmfinain, after it had been pillaged by Nebuchadnezzar.

PLACES IN EGYPT VISITED BY OUR LORD. 221 them; and on the spot they were changed into stone; and their number was five. On this island there are three hundred villages. Our Lord Christ entered [the town] by the eastern gate. Here the dromedaries worshipped him. In the history of Anba Kha'il, the forty-sixth patriarch, it is said that this is the town which was built by Alexander the Macedonian, who called it Cleopatra2, a name which means 'the Weeping Woman;' Fol. 77 a and it was to this place that Marwan, the last of the Omeyyad caliphs, came, and here he was killed on the rock; as the old monk3 had prophesied, according to the narrative. * * * one of the districts [of Al-Ushmunain]. Here is the body of Saint Macarius, the martyr. There is here an ancient temple4, near the southern gate. There are several churches contained in it; namely, a church called after the Lady, the Pure Virgin Mary, which contains several altars, and marble pillars; one of which has been celebrated in all times, for upon it is the mark of the hand of the Lord. Outside the church there is a Syrian tree bearing [the fruit called] sebestan5, which is of a red colour. The tree stands near the ancient temple; and when the Lord with the Lady passed by it, it bowed its head in adoration to him. The governor of the town [in later times] wished to cut it down; but the patriarch Agatho6 was standing under the 1 See MS. Anc. FondsArabe 139, p. 179. 2 See Aml1ineau, Geogr. pp. 170, 226-227. 3 This was a monk who addressed Marwan on his march through Syria, and foretold to him his defeat and death; for which the caliph had his pillar overthrown, for he was a Stylite, and had him burnt alive. See Anc. Fonds Arabe 139, P. I67, 1. 3 if. 4 There are still ancient tombs in the neighbourhood of Al-Ushmufnain, but no temple at the present day. 5 The lMukhkhazt is a kind of Cordza, and is sometimes called the Assyrian plum. It is of a dark purple colour, and was formerly used in medicine in Europe, as it still is in the east. 6 The thirty-ninth patriarch of Alexandria. He occupied the see from A\.D. 658 to 677 (?). See Renaudot, Hzst. Pair. pp. 172-174.

222 CHURCHES AND MO.NA STERIES OF EGYPT. tree, and when the woodcutter struck it with his axe, the axe flew back into his face. Thereupon the governor was afraid, and never again gave orders that the tree should be cut down; but he brought to the patriarch gold out of his treasury, and begged him to accept it, and to spend it on any sort of good work that he might wish. ~ Funkus'. There was here a church named after one of the martyrs, I know not whom. ~ Tahb 2. In this town there were in former times 15,000 Christians, but not a single Hanif or Jew; and there were 360 churches. In the Fol. 77 b caliphate of Marwan al-Ja'di, the last of the Omeyyad caliphs, he sent Miwadd to this town, but they drove him out and forbad him to live among them; so he returned to Marwan, and told him of what they had done. Thereupon Marwan sent some of his soldiers, who killed a large number of the people, and scattered them, and destroyed all the churches; so that only one church was left, namely, that named after Saint Mennas, the martyr, for the sparing of which alone it was decreed that 3,oco dinars should be paid. 2,000 dinars, therefore, were collected from the rich men of the city, but ilooo were wanting, and so one-third of the church was turned into a mosque, which stood before the kaisdrtyaih. ~ Darwat as-Sarabam3. Here there is a church of the Lady, The consonants and vowels of this name are alike uncertain. 2 This place has already been mentioned on fol. 74 a. I do not know whether our author means to imply that all these towns and villages were visited by our Lord. 3 Yakfit calls it Darwat (cj;) Sarabam, and Al-MaIkrizi Darft Saraban. The latter writer says that it is also called Darwat ash-Sharif. The place lies to the south of Al-Ushmunain and Mallawi, and a little to the north of Ras alManhi, the spot at which the Bahr Yfisuf or Al-Manhi issues from the Nile. In Coptic it is Tep-WT Ca&p&n&in; the latter word being an abbreviation of C&p&ll&LCJwrt, and being sometimes pronounced Saraban in Arabic. The town now gives its name to a district of the province of AsyCit, and in 1885 had 5,588 inhabitants. See Yakfit, Geogr. Wort. ii. p. ov.; Al-Makrizi, Khltat, i. pp. vi and r.o; Amelineau, Ge'ogr. p. 496.

PLACES IN EGYPT VISITED BY OUR LORD. 223 the Pure Virgin Mary; and a church named after the angel Gabriel, which is called Maghtr ath-Tziljl. Near the last-named place is the district of Sanabu2, where there is a church of the Lady, built of baked bricks. ~ Jabal Ashtar or Halaliyah3. Here there is a church named after Bf Nadi14, the martyr, which has fallen into decay. ~ Munyah Bani Khasib5. This city was founded by a Christian named Ibn Khasib, after whom it was called. He and a number of members of his family lived here, with those who took refuge with him; and he built houses here, and set up water-wheels. It is said that Munyah Bani Khasib acquired the name of the family after whom it was called, because they were numerous, and possessed wealth, and slaves to serve them. The town was formerly called Munyah Bui Kais. Fol. 78 a It lies on the western bank; and it contains several churches, namely, two churches of the Lady, the Pure Virgin Mary; a church of the glorious Saint George, outside the city; a church of the glorious angel Michael, who has also another church; one of these two is outside, and the other within the town; two churches, one of the martyr I. e. 'Place where snow has fallen.' 2 Al-MalkrizT gives Sanabf ( ) and Yakfit Sanabu ('). The place was a little to the south of Bibla'i, and close to the Ras al-Manhi. It was famous for the manufacture of excellent horse-cloths. See Yakit, Geogr. Wior. iii. p. Iov; Al-Makrizi names a monastery, but not a church of the Virgin at Sanabi. 3 I cannot identify this place. 4 This name does not occur in the Synaxarizm. 5 Often called simply Munyah or Minyah. It is now the capital of the province to which it gives its name, and had in 1885 a population of I5,900. The Coptic form of its name is j.LtCtH, or, with the article, T-JUCJWIt. It was also called Munyat Abi 'l-Khusaib. In our author's time it was a flourishing and populous town; and it is one of the most ancient cities of Egypt. See Yakft, Geogr. Wort. iv. p. ivo, and Mushtarik, p...v; Al-Idrisi, trans. Jaubert, i. p. 124; Al-Makrizi, Khztat, i. p. r.o; Am6lineau, Geogr. p. 257 f. Al-Makrizi mentions only six churches as existing in his time at Munyah Bani Khasib, viz. the Virgin, Saints Peter and Paul, St. Michael, St. George, St. Paul of Tamwaih, and the Three Holy Children.

224 24 CHURCHES AND MONA4STERIES OF EGYPT. Mercurius, and the other of Abc' Kaisl-these two; and also in the ancient temple a church of the Lady, the Pure Virgin Mary; a church of the martyr Mercurius; a church of the angrel. Michael; and a church outside the town on the road to Daljah. There is a monastery named after the martyr Theodore, outside Nahur, on the eastern bank. It is said that Munyah Bani Khas'ib is also called Munyah BUi Iais, after the saint, son of IKift, son of Mizraimn; and it possesses the body of BU Halbas3, the martyr. The church of the Lady, the Pure Virgin M\ary, at Al-Mulharrak~ah ~ in the province of Al-UshMuinain. It was from this place that Christ returned to Misr, and thence to Syria. It is the first church that was founded and consecrated in the southern provinces. This town is called IKs Ka~m in the desert; and the meaning See a few lines lower down. 2This town is at some distance to the south-west of Munyah Bani Kha 'ib; and lies remote from the river at the foot of the hills. It is now in the district of ar-Raudah, in the province of AsyQ~, and in 1885 it had 8,209 inhabitants. It seems to he the same as the Coptic e'TXi~e, mentioned in one of the papyri of the Archduke Rainer; and its Arabic name is said now to be written I'Dal 'ja, IL.). See Y'kuit Geogr. Wdr/. ii. P. 0A1r; Am~lineau, Ge'ogr. p. 175 f. Amartyr of Ahn sA named is commemorated in the Paris Synx arium, on Barmahat 1 5= March i i. The monastery of this place was and is the largest and one of the most celebrated in Egypt. It stands close to Ki~sakam, and is in the district of Mlanfalfit, in the province of Asyfit. The convent contained in 1885 a popula-. tion of 1,iio inhabitants, consisting of monks, peasants, and Bedouins. Yakfu has an article on Dair al-Muharr-ak, which he praises for the beauty of its situation, mentioning the tradition of Christ's visit to it. Al-Malkriz'i also mentions the monastery in a few words. See Yakut, Geogr. Wdr. ii. p. 'iv; Ame'lineau, Ge'ogr. P. 264. Our author makes a mistake in placing Al-Mulbarrakah in the province of Al-UshmfUnain. The Coptic yocr<&.Mj. Ya~kui writes it as one word, U — 'Kus see his Geogr. WVir/. iv. p. rt. It is also found in the forms., and 5

PLACES INV EGYPT VISITED BY OUR LORD. 225 of this name of Kus Kam is 'one who makes shrouds of reeds for the poor'.' It was built by Kus, the son of Kift, the son of Mizraim. Our Lord Jesus Christ stayed here with the Lady, the Pure Virgin Fol.78b Mary, his mother in the flesh, and the righteous old man, Joseph the carpenter, at the time when they fled from Herod, the unbelieving king, who slew the infants. They stayed in a chamber in the upper story of this church, which is reached by mounting a flight of steps. In this chamber there is a window which was opened in the wall by the breath of the Lord; it was not opened by the hand, nor by any tool. In the church there is one altar, which was consecrated by the descent upon it of our Lord Christ2, with the great disciples, in the clouds, according to the testimony of the homily3 of Philotheus, the Mi. Am6lineau omits the form given by our author. Some writers have made it the same place as Al-lMularrakah, and our author seems to be of this opinion. In fact, however, the monastery of Al-M\uh.arrak was built at the foot of the western mountain, which is not far from the town of KQsakam, and is named after it Jabal Kusakam. Vansleb stayed at Kusakam for a month, in A.D. 1664, and says that the town was then in ruins, and that nothing remained but the monastery of Al-Mullarrak. See Amelineau, Geogr. p. 398. sakam is identified with Apollinopolis Parva. (A. J. B.) 1 The Coptic KCiL means to prepare for burial, by enshrouding, swathing, or embalming; and K..JL means 'reed.' 2 The Paris Synaxarzum says, at Hatur 6=Nov. 2: Uj^rS U LT^ U^S49 u&Lj D A). 14-i J^ Juni '[On this day is commemorated] the meeting of the Saviour, our God and our King, our Lord Jesus Christ, with his pure disciples at Kuskam, which is the same as Al-Muharrak, and the first liturgy which took place there, according to the testimony of St. Philotheus and St. Cyril.' 3 io is, as Professor Margoliouth points out, the Syriac MJ.. M.Amelineau says, 'Les moines du monastere de Moharraq m'ont raconte que la Sainte Vierge avait conduit 'enfant Jesus a l'emplacement ou s'eleve maintenant leur monastere; et il existe dans la litterature copte un discours attribue a Th6ophile, le patriarche d'Alexandrie, sur la visite de la sainte famille a Moharraq. Ce discours n'existe gs [II. 7.]

226 CHURCHES AND MONASTERIES OF EGYPT. twenty-third patriarch1. Hence came the form of consecration [of churches which has since been employed]: the vessels filled with water'; and the prayers recited over the water, to consecrate it; and the odoriferous plants3 and the leaves; and the lamps upon their stands; and the sprinkling of the walls of the church; and [Christ] commanded Peter to cause all churches to be consecrated according to this form: the form of the first consecration, which took place at Al-Muharrakah, in the province of Al-Ushmfnain. The church of the Lady, the Pure Virgin4, is the first church which was built in Egypt. Hence Christ went down to Misr, and thence he returned to Syria. This church is called Kufs Kam, and is very small. [Christ and his parents] were accompanied by Moses, son of the brother of Joseph the carpenter. Our Lord Christ bid Moses place a stone beneath his head; this he did, and immediately he died; and he was buried in this place. Opposite the door of the church there is a well of running water. In the church there is a tank full of water, Fol. 79 a which at a later time was turned into wine. The form of consecration employed for this church became the customary rule for all future times; and the consecration took place on the 6th of Hatur5. After [his stay here], our Lord Christ blessed the water of the aforesaid well, because he and his mother and their companions had drunk of it; so that every one who went to it in faith, and drank of it or bathed in it, was healed of his pains; and many were cured of their plus qu'en arabe, et se trouve dans un MS. de la Vaticane, dans un autre de la Bibliotheque Nationale, et dans la bibliothique de Moharraq.' (Me'm. pour servz'r a l'histoire de l'Jgyp/e Chre'. p. 8o, note.) 1 Also called Theophilus; he sat from A.D. 385 to 412 (?). See Renaudot, Hzst. PaIr. pp. 103-108. 2 For an account of these ceremonies see Cophic Churches, ii. p. 338 ff. a The plant used for sprinkling the water was a kind of beetroot, in Arabic silk ('l.); see Vansleb, Htis. de l'Eglse d'Alex. p. 2I5. (A. J. B.) I. e. at Al-Mularrakah, near K.isakam; see a few lines above. 5 So in:Synaxarium; see note above.

PLACES IN EGYPT VISITED BY OUR LORD. 227 diseases; and the water became, in the mouth of those that drank of it, sweet like the water of the Jihon; I mean the Nile of Egypt. Pilgrimages have been made by many multitudes from all districts to this church from ancient times, because it has been celebrated on account of signs and wonders and the healing of various diseases; and the time of pilgrimage is at Easter, every year. The Lord Christ commanded that the original size of this church should not be added to; but that it should remain as i'was. The mark of the hand of the Lord is on the eastern and on the western mountain. Adjacent to this church there is a large and ancient keep, which had fallen into decay, but was renewed and restored to its original condition by the Shaikh Abui Zakari ibn Bfi Nasr, the administrator of Al-Ushmunain; may God have mercy on him and grant rest to his soul! this was in the caliphate of Al-Hafiz. In this district there lived in ancient times Kharbata, son of Malik, the hard-hearted giant; but a thunderbolt was hurled at him from heaven, so that he was burnt up, and not a trace of him could be found; on this account the place was called Al-Muharrakahl. Fol. 79 b This Khartaba, son of Malik, the giant, possessed much treasure and wealth; but he loved to do evil deeds, and did not fear God or dread his chastisements; and so God hurled a thunderbolt at him, which burnt him up, so that not a trace of him remained. On this account the place was called Al-Muharrakah, as it has already been said. To the west of this church there is a vaulted chamber, hewn out in the mountain-side; and here the Lady used to dwell; and the Christian people began to come to this chamber, and obtain blessings from it. It is said that at Easter, in the year 89I of the Righteous Martyrs (A.D. 1175), the water in the well was turned into wine, according to the testimony of an assembly of priests, bishops, and laity, who wrote down an account of the event. I. e. 'The burnt village,' ai being understood. When the form is masculine (Al-Mubarrak),., is understood. Cr g 2 e b

228 CHURCHES AND MONASTERIES OF EGYPT. Mlonastcry at Ansina. ~ The great monastery on the mountain, founded by Matthias the monk, near Ansina1. Many monks entered upon the monastic life here. This monk [Matthias2] performed many wonders; one of which was Whether this should be Ansina, as our MS. has it, or Isna (Esneh) I cannot say. See following note. 2 This Matthias, or Matthew, is mentioned in the Lzfe of the Path-zrch Alexander (A.D. 704-737?); and the following story is to be found there. See Anc. Fonds Arabe 139, p. 136, 1. Io ff., where the saint, however, is said to have lived near Isna. A Coptic life of this saint, who is there called SITa iL2.OOl OC niH Kei ' Saint Matthew the Poor,' is quoted in Zoega, Cat. p. 534 ff., in which it is said that this saint founded a monastery named after St. Pachomius, near Isna (Esneh), where he lived a most ascetic life, fighting with devils, who appeared to him in the form of serpents. A girl was brought to him, possessed by a devil, and he bade her parents anoint her with oil from the church lamp, so that she was healed. The Mahometan governor of Isna used to consult Matthew on matters of importance, and send him presents of grapes, figs, pomegranates, myrtle, and jasmine. The festival of St. Matthew the Poor is kept on KIhak 7= Dec. 3; and the Sn'axarium has the following notice on that (lay: cl~I;;. x J..~ A.) a, ~~1 1x <.\..f xl? ~ ~,.,~1 u; eJ1 lx j. I. 2 4. U^ J1- 5ll d6 J J s^. W ^ A.& JJLla Jy> 3'L..) 1 JI'..j 1.,?.,5:; of 'On this day died St. Matthew the Poor. This saint was the superior of a monastery on a mountain in the neighbourhood of Aswan. He used to perform many wonderful works, and cast out devils; and he was counted worthy to possess the gift of healing, so that he used to pray over every sick man who was brought to him, and the Lord healed the sick man in answer to his prayers.' The Synaxarium then relates the story of the girl who was swallowed up, in somewhat different terms from those of our author, and concludes thus: Among the wonde J fl acs reordd of this Fater ls his ht of fed ' Among the wonderful acts recorded of this Father was his habit of feeding

OTHER CHURCHES AND MONASTERIES. 229 the following. A certain maiden had two brothers, who were tempted by Satan to commit sin with her, so that she became pregnant; and this fact became apparent, but none knew the cause. So her parents brought her to this monk; and he questioned her as to how the thing had happened; and she confessed all to him. Then he raised his hands to heaven and prayed; and the earth immediately opened and swallowed her up, in the sight of her parents. This is attested by the History of the Church in the Life of the Father Alexander, the priest Fol. 80 a of the monastery of To Hcnaton', who became forty-third patriarch. Other Churches and Monasteries in Upper Egypt. In the district called Mir there are three churches. In the district called Sanabu2 there are twenty-seven churches. In the district called Mansara there are three churches. ~ Belteshazzar, the son of Nebuchadnezzar, restored the land of Egypt after its desolation during forty years. The first district which he restored was that of Al-Ushmunain3. There is a monastery named after the glorious angel Michael, in wild beasts with his own hand. So when he had finished his course, he went to his rest in peace, and the Lord took him to himself. May his acceptable prayers be with all those who are baptized! Amen.' Renaudot (Hist. Patr. p. I9) calls this saint ' Domitius,' following a corrupt reading (U..a) in one passage of the patriarchal biography. If he had read a little more carefully, he would have found the name written a few lines lower,,-, ' Matthew.' 1 The word is not easy to read in the MS., and I do not know whether I have correctly reproduced the form intended by our copyist. But that Alexander came from the monastery of Az-Zaafy, on the sea-shore, nine miles to the west of Alexandria, and therefore called in Greek To Henalon (TO E'varov), and in Coptic litel&q-of, is testified by the patriarchal biography. Al-Makrizi also informs us of the identity of the Dair az-Zajdj with the Dair al-Hanatutn. See also Zoega, Cat. p. 337, Amelineau, Geogr. p. 532. 2 See fol. 77 b. 3 This piece of information has already been given us above, fol. 23 b.

230 CHURCHES AND IMOrASTERIES OF EGYPT. the city of Kits; and a monastery of Saint Sinuthius likewise; and also a monastery of Saint Pachomius. It was to a monastery at Akfahs that Anba Sanhuit, bishop of Misr, fled', in fear of Anba Michael of Sanjar, the sixty-eighth patriarch, against whom he was in schism; and he lived in the monastery three years. ~ A monastery in the desert, in Upper Egypt. It was here that Benjamin2, the thirty-eighth patriarch, lived in concealment, in the reign of Heraclius, emperor of the Romans, who was a Chalcedonian [heretic], and while George, son of Mennas, the Mukaukis, was ruling in Egypt, until the end of ten years, through fear of both of them, according to the warning of the angel. This was the period during 1 See Renaudot, HzWs. Pair. p. 476. 2 The patriarchal history compiled by Severus of Al-Ushmfnain states that when the monothelite patriarch Cyrus came to Alexandria, an angel warned the Jacobite patriarch Benjamin (who occupied the see from A.D. 622 to 660?) to flee and lie hid for ten years, since the church would be much troubled during that period, and to bid the other bishops of Egypt also flee and conceal themselves. With regard to Benjamin, the biographer proceeds: J A <j ) xa UJ;^ Ly aj a J 9 Se He Ey e C?,L s jJI (o ^> &s1,,A tbr Hj yI j \ u j,yLA u 1^ & C^1n \. JY \ j J Sk U 6t \ ll5 0 H 'He set out by the road to Maryft, walking on foot, by night, accompanied by two of his disciples, until he arrived at Al-Mluna, whence he travelled to Wadi Habib. There the monks were few in number, for it was not long after the ravaging of those monasteries, which took place under the patriarch Damian; and the Berbers did not allow the monks to multiply in the Wadi Habib. Then Benjamin quitted the monasteries of Wadi Habib, and went to Upper Egypt, and lived in concealment there in a small monastery in the desert, until the completion of the ten years during which Heraclius and the Mukaukiz (sic) ruled the land of Egypt.' (Brit. Mus. MIS. Or. 26,IOO, p. IO3, line 26-p. 104, line 4.)

BULYANA' AND BAHJ7RAH. 23I which the emperor oppressed the orthodox people, and required them to conform to his creed, which was contrary to the truth. From these two men the Christians suffered great persecution, yet they would not Fol. 80 b deny their faith. But in their time the Hanifite nation appeared, and humbled the Romans, and slew many of them; and took possession of the whole of the land of Egypt. Thus the Jacobite Christians were freed from the tyranny [of the Romans]. When the Muslims had ruled for three years, and the patriarch Benjamin was still in concealment, 'Amr ibn al-'Asi heard of that which had happened to him; so he wrote a decree of protection for the patriarch and all his people; saying in the decree: 'Let the shaikh and patriarch come forth in confidence, with regard both to himself and to all the Copts, who are in the land of Egypt and elsewhere, for they shall be safe from all violence and treachery;' and so on. So this decree of protection reached the father Benjamin the patriarch, who, in consequence, came forth from his concealment, confident in his own immunity and in that of his people, and returned to Alexandria. The first appearance of the Muslims was [in the time of] Andronicus the Chaste, the scribe who became the thirty-seventh patriarch1; it was in the twelfth year of Heraclius, emperor of the Romans, which was the year 933 of Alexander2. ~ There is a monastery in Upper Egypt to which the priest Ya'kub 3 fled, that he might serve God there. He had formerly been in the monastery of Saint Macarius, when it was sacked, with the other monasteries of Wadi Habib, by the marauders. He afterwards became Fol. 81 a patriarch. Bulyand and Bahjlfrah. ~ City of Bulyana4. This lies to the west of the Nile, in Upper Egypt. Here is the monastery known as the monastery of Bani Musa, 1 Occupied the see from A. D. 6I6-622 (?); Renaudot, Hist. Pair. pp. 154-I55. Our author means, of course, the first preaching of the Mahometan religion at Mecca. 2 I. e. of the Seleucian era. 8 The fiftieth patriarch; sat A. D. 826-836? 4 To the south-east of Jirja (Girgeh), on the west bank. It is here that

232 CHURCHES AND MlONASTERIES OF EGYPT. which was restored at the expense of As-Safi, who was its abbot. It lies to the west of the city, and its correct name with that of its church is said to be Saint Moses1. The plan of construction to be found in this monastery is unlike any that can be seen elsewhere. It is enclosed within a wall. Its gate is plated with iron and studded with nails. It contains a water-wheel, which irrigates a plot of vegetables. The pure body [of the saint] is buried in the monastery. The biography of Anba Christodulus, the sixty-sixth patriarch, relates that the pillars of this monastery all transpired, until the drops ran down like water; and shortly after this the small-pox broke out among the children of Egypt, so that 2I,000 of the young people died in less than a month; and wheat was sold at Cairo at eighty dinars the sack, and at Alexandria at seventy-two dinars2. At Bahjurah 3 there is a church of the glorious Saint George, which is beautifully constructed, well-lighted and spacious. travellers land for Abydos. The Coptic name is IlOpp&lnH. It is now in the district of Bardis, in the province of Jirja, and in I885 had 3,854 inhabitants. There was formerly here a talisman, which served as a protection against crocodiles. See Al-Idrisi (ed. Rome) [p. 48]; Yakuit, Geogr. Wort. i. p. vro; Rec. de l'LOgypfe, ii. p. 62; Amelineau, Geogr. p. 93 f. The festival of Abu MIusa, or Iisis the Black, is kept on Ba'fnah 24= June I8. He is said to have been a converted robber, who became a monk, and was the author of several works. See Palladius, Hzist. Laus. p. 55; Paris Synaxarium ad diem. St. Moses is represented in Venetian paintings. 2 This dearth was in the year 359 of the Hegira (A. D. 960-96i), and in the caliphate of Al-Mustansir. Al-Iakrlzi mentions a church of the apostles at this place, but not the church of St. George. Bahjurah was formerly in the province of Kufs, but is now in the district of Farshft, in the province of Kana; and in 1885 it had a population of 4,654. It is at some distance from the bank, and was the centre of a sugar district. See Yakuit, Geogr. JWort. i. p. viv; Revenue-list in De Sacy, Abd-Allatlf, p. 702; Rec. de l'Eypte, ii. p. 60.

Avs. XU.xc 233.Ke.s. ~ The town of Kus'. The meaning of this word is 'to enshroud 2,' and some of the inhabitants used to enshroud the kings for burial. The town is enclosed within a wall. It was built by KuIs, son of Kift, so that he might travel thence to the Oases in the west, and in the east to the mines of gold and emeralds3, and to the Hedjaz. ~ The monastery known by the name of Saint Pisentius4, bishop Fol. 81 b of Kift. Its church is named after the Lady, the Pure Virgin Mary. This monastery stands to the west of Kis; and it contains the tomb of Saint Pisentius. Outside the monastery, and to the west of it, there 1 Also called Kts Warwir (..1 cus, LKOC t epSIp). Formerly the capital of a province, but now in the province of Kana (Keneh), with 10,282 inhabitants in I885. At the time of our author it was a place of much commercial importance. See Yakfit, Geogr. Wort. iv. p. r.i; Al-IdrTst (ed. Rome) [p. 48]; AlMakrizt, Khitat, i. p. rr-; Amelineau, Geogr. p. 400 f. Al-Makrizi says that in his time only one church remained at Kfs. 2 The Coptic KUwc means 'to prepare for burial.' 3 See above, fol. 20 a. A famous bishop of Kift in the seventh century. See Amelineau, Un Iveque de Kefi au Vlleme Secle. The Synaxarium says at Abib I3= July 7: 9it- \ ^ are L^^ J v C - 'On this day died the Father Pisentius, bishop of Kift. This saint became a monk in his youth, and was exceedingly devout, and learnt by heart many books, among which were the Psalms and the Twelve Minor Prophets.' He had a power of performing miracles; and a woman was healed of her sickness by swallowing dust from his footprints. When he celebrated the liturgy he is said to have been conscious of the presence of the Lord and his angels in the sanctuary, and even to have seen them with his bodily eyes. On one occasion a priest, celebrating the liturgy in the presence of St. Pisentius, was guilty of the irreverence of spitting, for which he was severely reproved by the saint, who told him that he had actually defiled the wing of a cherub, who was standing beside the altar; and on hearing this the priest was stricken with remorse, was carried home sick and died. h h [II. 7.]

234 CHURCHES AND MiYONASTERIES OF EGYPT. is a well of water which was visited by our Lady and the Lord Christ with the righteous old man Joseph. At this place there is a church named after the holy man, Saint Coluthus; and a church named after the glorious Saint Mercurius; and the church of Saint John; and a church named after Saint Theodore; and a church of the glorious martyr Saint Mennas; and a church named after the glorious martyr Saint George, outside Al-'Abbasah; and a church named after the glorious martyr Stephen, chief of the deacons; and a church of the fathers and disciples, Peter and Paul; and a church of the great martyrs and champions, Cosmas and Damian, their brethren and their mother; and the church of the glorious angel Michael; and the church of the two great and glorious martyrs Peter and Paul, outside the city, restored by the blessed Shaikh 'Izz al-Kufat, son of the Shaikh Must af 'l-Mulk Abu Yusuf, under the rule of the Ghuzz and Kurds. There is a church called Al-'Abbasah outside this city, named after the saint and martyr George, which has already been mentioned. It was visited by Shawar as-Sa'di, the vizier, while he was governor of KuOs, and he made a vow which he promised to fulfil when he should Fol. 82 a become vizier; and God allowed him to obtain his desire, for he was made vizier to the caliph, Al-'Adid li-dini '1lah, at Misr, in the month of Muharram of the year 558 (A. D. 1162); and he sent that which he had vowed continually up to the time of his death on the i8th of Rabi' the Second, in the year 564 (A.D. II69); when the Ghuzz and the Kurds, led by Shirkuh the Kurd, conquered Egypt. ~ The meadow known as that of Bani Humaim, the Arab tribe, lies to the east, in the district called Iknu. There was on the estate of Mara, an Arab, a church named after the glorious saint and martyr George, which he founded on the bank of the great river. Mara built it with his own money; for he loved this saint, who appeared to him in a dream, and said to him: 'Build a church to my name.' But the Muslims were indignant with Mara on this account, and brought charges against him, because of which he was seized by Al-Majid Faris, son-in-law of Shawar, when the latter was wall of Kus, who placed him in fetters, and intended to put him to death. But he offered to the wali much money, and the Christians assisted him with a large

THE WVHITE MONASTER Y. 235 sum of money; and so he was released out of the hands of the governor. Afterwards Mara was killed by Arabs1 in the desert; and he was brought to the side of this church and buried there. It is said that before he was killed, Saint George appeared to him during his imprisonment, and spoke with him, and loosened the fetters from his feet. In this church, Mara replaced the roof of timber by a new roof; and Fol.82b he had pictures of the martyrs, of the saints, and of the angels painted in the church. Other restorations were undertaken by Fakhr ad-Daulah Abu 'l-Makarim ibn al-Fath, the Alexandrian scribe, when he was in this place in the year 892 of the Righteous Martyrs (A.D. I I75-6). The White Monastery. ~ The monastery of the great saint Sinuthius2, near Ikhmlm. In this monastery there is a very large church, spacious enough to contain 1 The form.i, applied especially to the. desert Arabs, is, of course, well known in later Arabic. 2 See p. 194, note 2. This is the famous White Monastery (t, /.Yl,Ji) near Suhaj, and not far from Ikhmim, though on the opposite side of the Nile to that town. See Norden's Plate LXXXIX, which shows Dair al-Abiad, or the White Monastery, and Plate XC, which shows Ikhmim: also Curzon's Monasteries of the Levant, ch. xi (p. 128), and the description and references given in Coptic Churches, vol. i. p. 351 seq. I take this opportunity of remarking that neither the measurements nor the description which I borrowed for the latter work from Denon and from others have proved accurate. Pococke's plan and section face p. 246 of vol. i. The site of the church is now so encumbered with houses which cover the greater part of it-a whole village in fact lies within the walls of the church-that to make an accurate plan will require a great expenditure of time and labour, and probably of money. Ikhmim, the XEplu (Xeju)) of Herodotus (lib. ii. 91) and Diodorus (lib. i. I8), was famed for its linen according to Strabo (lib. xvii)-a fame which has been abundantly confirmed in the last few years by the discovery of the rich textiles now in the South Kensington Museum. The designation 'White Monastery' was already given in the time of our author, for Yakut speaks of the foundation of St. Sinuthius under that name (Geogr. W6rl. ii. p. lci), mentioning also another 'White Monastery,' which overlooked Edessa.. h i 2

236 CHURCHES AND MONASTERIES OF EGYPT. thousands of people, and within it are the bodies of the two pure The following is M. Am'lineau's account of the monastery of St. Sinuthius as it is at present 'L'oeuvre de ces braves gens [i. e. St. Sinuthius and his monks] reste aujourd'hui. Pas une pierre n'a bouge. Quand de loin on la voit se d6tacher en avant de la montagne, elle se pr~sente comnme un bastion carr6: de fait c'est pluto't une forteresse qu'un monast~re. La construction est rectangulaire, faite a la manie're des anciens ~~gyptiens, par assises froides. Les blocs de pierre fournis par les temples de la yulle ruin~e ont dfi 6tre coup6s et taill~s de nouveau: cependant uls montrent encore leur emploi primitif. Les murs d'une grande profondeur n'ont pas momns de 1120rn~tres de longueur sur cent en largeur. La hauteur en est tr~s-grande; et tout autour r~gne une sorte de corniche peinte qui rappelle les chapiteaux de certaines colonnes de la grande salle hypostyle de Karnak. On distingue encore quelques restes des couleurs dont les pierres etaient rev tes On entrait au monast~re par deux portes qui se faisaient face, et dont l'ne a 6t6 mur~e depuis. Celle par laquelle on entre aujourd'hui est d'une profondeur de plus de 15 m'etres; quand on y passe l'obscurite' fait la frisson. Les moines qui la traversaient 6taient vraiment sortis du monde. A, droite de cette porte se trouve la " grande 6glise "; 'a 1'entr~e on voit encore deux colonnes de marbre dont on n'a pu trouver l'emploi... L'6glise elle-mmern a la forme de toutes les 6glises coptes avec ses cinq coupoles. La coupole du fond est orn6e de peintures encore bien conserv~es, avec des inscriptions coptes en l'honneur du fondateur: elles sont sans doute post6rieures ~ Schnoudi. L'obscurit6 de cette e'glise emp~che de reconnaitre les peintures et de lire les inscriptions; il faut se trouver au monast~re avant 2 heures du soir... Le long des murs se trouvaient des cellules, et les grandes salles de r~union; tout a disparu. aujourd'hui, car les huttes actuelles sont r~centes. Au-dessus de l'glise dans l'paisseur des murs, on avait pratiqu6 une rampe qui conduisait 'a la terrasse; a~ gauche de cette rampe en terre on avait construit des chambres...Les constructions dui co'te gauche de l'glise sont seules, demeur6es debout: celles du c&t6 droit n'offrent plus que des ruines o~i l'on ne peut se risquer.' (Vie de Schnoudi, p. 88,) It should be added that the first monastery on the site of the present 'White Monastery' was founded by Aba' BajftI, the teacher of St. Sinuthius, who built the much larger one which still exists. (Op. c"i. P. 47.) (A. J. B.)

THE WHITE MONASTERY. 237 disciples, Bartholomew1 and Simon the Canaanite, two of the twelve Apostles. The body of the great saint Sinuthius, the archimandrite2 -a word which means 'superior of the superiors'-is in a monastery at the top of the mountain called Atribah3; it was contained in a chest until the invasion of Egypt by Shirkuh and the Ghuzz who accompanied him, and who broke open the chest; and the body was taken out of it, and concealed in the ground in an unconsecrated chamber near the altar. In this monastery there is a keep; and there is around the keep and the monastery also a wall of enclosure, within which there is a garden full of all sorts of trees. That part of the history of the church, which describes the patriarchate of Anba Kha'il, the forty-sixth patriarch, relates4 that Al-Kasim Fol. 83 a ibn 'Ubaid Allah, wall of Egypt, was an unenlightened and wicked man. He employed large boats5 to carry his odalisques [up and down the river] to all parts of the country as far as Uswan, together with his body-guard and troops. In one of his journeys he came to this monastery, accompanied by one of his odalisques, whom he greatly loved; and both of them were riding upon horses. Now there was in this monastery an aged monk who was the superior of the monks. 1This apparently contradicts the statement above that St. Bartholomew's body was in the Oasis of Al-Bahnasa; but perhaps relics said to be his existed at both places. Quatremere quotes this passage, Mlem. i. p. I4 f. 2 So the Coptic and Arabic panegyrics on this saint call him: &n11. yenorrft nIpecfixrcTpoc oxop l1zpXu12A.npI-THC I J-R. (^ulvie SL 61 3 There was a mountain and also a village of this name, called in Coptic.-TpHlIC or &-Tpene, and in Arabic 4i.l, 4.3.I, and below on fol. 87 a even Lia;l. On the mountain the 'White Monastery' was situated, so that it was called 'The Sinai of St. Sinuthius' (Amrlineau, Me'm. pour servir, p. 392; cf. Ge'ogr. p. 7 f.) 4 This story is related in the biography of the patriarch Michael or Kha'il; see Anc. Fonds Arabe 139, p. 142, line 20 ff. 5The expression used in the patriarchal history is tI.).9 Jlo. 4, 'boats like royal palaces.'

238 CHURCHES AND MONASTERIES OF EGYPT. So the monks went forth to meet Al-Kasim and brought him into the monastery, together with the odalisque who was with him; and they passed through the first door, and through the second which leads into the enclosure of the church; and they went as far as the door which forms the entrance into the church, still riding upon their horses. But as they were about to enter into the church, this old man, the superior of the monastery, cried out, saying: 'Alight [from thy horse], O emir, and enter not with such pride into the house of God, above all in the company of this woman; for never from the beginning has any woman entered into this church! I fear for this woman therefore, if she shall enter into this church!' But the emir paid no heed to the words [of the old man], but entered on horseback, together with his odalisque and the soldiers who were with him. So when he came to the middle of the church, his horse plunged with him, and he fell to the ground; and through his fall the horse which Fol. 83 b the woman was riding also plunged, so that she fell to the ground and died on the spot; and the horse that was under her died also. And as for Al-Kasim, the aforesaid governor, there descended upon him the spirit of an unclean devil, which buffeted him, so that he foamed at the mouth, and his teeth gnashed like the tusks of a wild boar. But when he had recovered a little, he understood the evil that he had done, and repented of his rashness, and that he had not listened to the bidding of the aged superior. Then he called the superior and said to him: 'To-day I have sinned, because I did not listen to the counsel which thou didst address to me. But now the mysteries of this place have been manifested to me so that I do not doubt them. I desire therefore, O shaikh, that thou shouldest accept this gift of money, and pray for me that God may forgive me, and may not deal with me as I deserve, because I ventured into the house of God, and entered it riding on horseback together with my companions.' Then the aged monk consoled him, and would not accept anything from him; but the emir adjured him and forced him, and showed humility towards him, and at last induced him to take four hundred dinars, saying: 'I ask God to pardon thee, O shaikh, that thou mayest ask him to pardon me this sin which broke from me.'

THE WHHITE MONASTERY. 239 Now there was in the church a wooden chest of ssasa-wood inlaid with ivory1, and containing three shelves, which Saint Sinuthius had made to contain books, and he used to inscribe there the amount of votive offerings accruing to the monasteries. And a certain shaikh accompanying the emir, named Ar-Rayan, who had been wall of Fol. 84 a Egypt before Al-KAsim, and was his friend, begged that he might take this chest away with him. But he was informed that the chest was the property of the church, and that it was impossible that it should be removed; but he would not listen to that, although the great miracle that had happened was told him. And he commanded a body of men to carry it out of the church; but they were not able to do so. So when he saw this other wonder, he asked pardon of God most high, and made a gift of three hundred dinars of his money. Then they departed. And they were filled with doubts and dismay; and the unclean spirit did not cease to possess Al-Kafsim, chastising him at all times until the hour of his death. ~ Bahram2, the Armenian Christian, who had been vizier in the caliphate of Al-Hafiz, became a monk in this monastery after he was banished from his office. Then he desired to go to Cairo, although he was exceedingly ill and weak; so he was carried to Cairo and arrived there still living. ~ Nestorius the heretic, who had been patriarch of Constantinople, was buried in the city of Ikhmim, after he had been in banishment there for seven years, in the year 543 3. Now when rain falls, it does 1 The Copts were famous for their skill in ivory inlaying, for examples of which see Coptic Churches, ii. p. 66, &c. (A. J. B.) 2 See above, fol. 6 a. 3 If this date is reckoned from.the era of the martyrs, it is very inaccurate; and if, which is unlikely, it is reckoned from the birth of Christ, it is still wrong by nearly a hundred years, since the date of the death of Nestorius is A.D. 450 or 45r, and that of his banishment A.D. 435. His death anticipated the Council of Chalcedon, which, according to Zacharias the rhetorician, he had been invited to attend; see Land, Anecd. Syr. iii. p. i i8; Evagrius, lib. ii. c. 2; Assemani, Bib. Or. ii. pp. 40 and 55. Eutychius states that the banishment lasted for seven years (Annales, ii.. 2); and relates, as Abu Salih does, that rain never falls on the tomb of Nestorius. (A.J.B.)

240 CHURCHES AND MONASTERIES OF EGYPT. not descend upon his tomb, because he was the cause of the Council of Chalcedon. Story of Febronia. ~ At Al-JimAdat ', in the province of Upper Egypt, there is a convent, to the east of that district, in which there were nuns, of virginal life, to the number of thirty. Marwan al-Ja'di, the last of the Omeyyad Fol. 84b caliphs, summoned the Bashrfd or Bashmurites2 to assist him in his war, when he fled from the Abbaside; and he allowed them to plunder and take prisoners and slay [as they would]; so they set about doing so. Among the places which they attacked was this convent,.which they afterwards plundered; and among the nuns there was a young maiden3, named Febronia, who had come from Syria to this convent, when she was three years old, and had grown up within its walls; and she was of great beauty. So when the Bashmurites saw her, they were astonished at her, on account of her beauty; and they said one to the other: 'Never was such beauty seen in the world!' So they took her and brought her out from the convent, and separated her from her sisters the virgins, and consulted with one another as to what they should do with her; and some of them said: ' Let us cast lots for her;' but others said: 'Let us take her to the prince.' But while they were consulting upon these and similar proposals, she said to them: 'Where is your chief, that I may tell him of a great secret, I cannot identify this place. 2 On the Bashmurites see Zoega, Cat. p. 39 ff.; Quatremere, Recherches, p. 147 ff. (' Sur le Di'alecle baschmourique '), &c. (A. J. B.) 3 This story is related in full by John the Deacon in his life of the patriarch Kha'il, included among the patriarchal biographies collected by Severus of AlUshmfinain; see Anc. Fonds Arabe 139, p. I70 if.; cf. Renaudot, Hzis. Pair. p. 226 f., and Quatrembre, Recherches, p. 155. The events are also stated in a few words by Al-Makin, Hist. Sarac. (ed. Erpenius), p. 99, and by Al-Makrizl. The name Febronia (Fibrfinyah) is well known to the Copts through the commemoration of the martyr of Nisibis of that name on Abib I =June 25. (A. J. B.)

STORY OF FEBRJ ONIA. 241 worth a great sum of money? And then you will let me return to my sisters in the convent in which I was brought up; for I am a virgin, and have lived in retirement in the convent, apart from men, and serving God, to whom be praise!' Then the leader of the band answered her and said: 'Here I am! What is it that thou wilt tell me, and what is the secret which thou saidst was worth much money?' So she said to him: 'My ancestors were wise, valiant, and warlike; Fol. 85 a and they possessed a secret which they inherited from their ancestors, and disclosed to no one else. They engaged in great wars, and they returned in safety, without a wound to any one of them; and the cause of this was that they knew certain names which they repeated over the oil with which they anointed themselves; then they went out to the wars, and neither the sword nor the arrow nor the spear did any harm to them. Now this is what you stand in need of. If therefore thou wilt let me go back to my convent, I will confer this benefit upon thee, and show thee this great secret, and I will give thee what I have of this oil; and if thou dost not believe my word, then anoint with it whomsoever thou pleasest, and behold the truth of my words.' Then he said to her: 'Anoint thyself with this oil; for no one else will be easily persuaded to do so; nor will I make the experiment upon any of my comrades.' So she said to him: 'Wilt thou swear to me, before I reveal this secret to thee, that thou wilt let me go, and restore me to my convent and the place in which I was brought up?' Then he swore to her, saying: 'I will let thee go, and will not allow any of my comrades to take thee captive.' Then she said to him: 'Let me go back to my place with thee and no other, that I may take the oil and anoint myself with it in thy presence.' So he went with her into the convent; and she approached the picture of the Lady, and prayed before it, and begged the Virgin to assist her to obtain deliverance; and then she anointed herself on the neck with oil of the lamp. Fol. 85 b Then he said: 'I will not make the experiment except in the presence of my comrades.' So he returned to them with her, and told them all that had happened, and said to them: 'Know that I have sworn to this maiden, that if her words prove true I will let her go, and will allow none of my comrades to have power over her. Do you then i i II. 7.]

242 CHURCHES AND MONASTERIES OF EGYPT, agree with me in this matter?' Then they said to him: 'We will not oppose thee; and if this secret be true we shall obtain much advantage from it.' Then he said: 'This maiden said, " Try it on whomsoever thou mayest wish," so I said to her, "It is fittest to try it on thee;" and she consented; and she anointed her neck with it; but I did not think fit to try it except in your presence.' Then he commanded one of his comrades, who had a sharp-edged sword with him, and said to him, 'Come, strike her upon the neck with this sword that thou hast with thee; and if we see the result to be successful, you will agree with me to let her go.' So they consented to his bidding. Then that man arose and drew his sword, and the maiden bent her knees and displayed her neck; but they did not know that which was in her heart. Then she covered her face, and said: 'If there is any strong man among you, let him strike with his sword upon my neck, and you will see the power of God in this great secret.' So that man whom their chief had appointed went forward to her, and struck with all his might; and her head immediately fell from her body; for it was her purpose by Fol. 86 a this means to preserve her maidenhood, that she might appear before Christ a pure virgin, as she had been created, without earthly stain. So when the ignorant Bashmurites saw what had befallen the maiden, they knew at last what had been her intention; and they repented and were exceedingly sad, and did no injury henceforth to any of those virgins, but let them go, and refrained from the undertakings which they had planned, and restored to the nuns all that they had pillaged from their convent. ikhnitm and the neighbourhood. ~ In the city of Ikhmim there were seventy churches until the end of the year 552 of the Arabs (A. D. I 157). In the district of Dimnl1 there is a church, on the western bank of the river, named after the glorious saint Abf Bagham. 1 Yakit mentions a large and much frequented church at Dimnf, which is on the west of the Nile, opposite to Ikhmim, and is now included in the district

IKHMIMN AND THE NEIGHBOURHOOD. 243 There is also the monastery of Saint Pachomius at Barjantis, in the district of Taha. There is the monastery of Abu Halbanah2, to the east of Ikhmim, near which there is a spring of water which runs from the mountain into a reservoir there. The monastery of Saint Paul, the superior of the monastery in Upper Egypt. The monastery of Saint Pachomius, the superior of the monastery of Ikhmim. ~ The Book of the Monasteries by Ash-Shabushti relates that there is in the district of Ikhmim a large monastery to which visitors come from all parts; and it is near the mountain called 7abal al-Kahf3. At a certain place on this mountain there is a fissure; and on the day when that monastery keeps its festival, all the birds of the species Fol. 86 b called Abl KIr4 come to this place; and it is a great wonder to see the multitude of the birds, and to hear their cries, and to behold their assembling around that fissure. Then, one after the other, without ceasing, they insert their heads into the fissure, and place their beaks in the cavity of the mountain, and utter a cry and come away; and this they do until the head of one of them is caught in the fissure, and of Suhaj, in the province of Jirja, with a population in 1885 of 369 inhabitants. See Yakfit, Geogr. Wort. ii. p. I; Amelineau, Ge'ogr. p. 138 f. This famous abbot of Tabennesi or Tabenna is commemorated by the Copts on Bashans 2=April 27, but by the Roman church on May 14. He seems to have died in A.D. 348 or 349 at an advanced age, after establishing a set of rules for the monastic life. See Acta SS. at May 14; Amelineau, Hist. de S. Pakhdme et de ses communautes. 2 It is apparently this convent which Pococke describes (vol. i. p. 78) as lying 'to the east of Akhmim' and 'being one of the most dismal retirements he ever saw.' Pococke mentions the spring and the well called 'Bir Elaham.' In Pococke's name for this monastery 'Dermadoud' (Dair Madfid?) there is no correspondence with that given by Abu Salih, which is, of course, a name of dedication, not of locality. (A. J. B.) s Al-Makrlzi says that this is part of the Jabal at-Tair. 4 See above, fol. 19 b. i 2

244 CHURCHES AND MONASTERIES OF EGYPT. he hangs there, beating with his wings until he dies; and after that all the birds fly away until not one of them is left there. That monastery is celebrated for its wonderful miracles. Ansind and the neighbourhood. ~ At Ansinal was the house of Mary the Copt2, who was born and grew up at this place. She it was whom the Mukaukis sent as a gift to Mahomet, who married her; and the purpose of the Mukaukis in sending Mary the Copt, was that through her he might be connected by affinity3 with Mahomet. The house of Mary was afterwards turned into a mosque. The district known as Ansina. This was the name of one of the sons of Kift, son of Mizraim, who built it for certain sorcerers. [There is here] the monastery of a saint called Abu Tabih4, whose body is contained within it. There is a monastery named after the saint Coluthus, who was a priest, and suffered martyrdom by burning while he was still alive; he was of a beautiful countenance; and he obtained the crown of martyrdom; and his body is contained within the monastery. Fol. 87 a At Ansina there is also a church named after the saint and great martyr George; and a church of the valiant martyr Theodore the Eastern; and a monastery of the great saint Sinuthius, on Mount Andariba5, in which many holy monks have lived, especially the holy champion and ascetic, the blessed Anba Yasib. We now return northwards to Ansina or Shaikh 'Abadah, the famous ' Red Monastery' opposite to Ikhmim being disregarded. The want of plan and completeness in the work of Abu Salih is here again conspicuous. (A. J. B.) 2 Mary the Copt, the concubine of the prophet Mahomet, was a native of Hafn, in the neighbourhood of Ansina. See Ibn Hisham, Sirah Mluhammad (ed. Wiistenfeld), i. pp. o and I r; cf. Yakit, Geogr. Wort. ii. p. r o. 3 Rather, that the Egyptians might be connected with Mahomet by affinity. 4 So Quatremere, who makes use of this passage of Abfi Salih; see Mein. i. p. 41. 5 I take this to be another form of Atribah or Adribah (see above, fol. 82 b),

USY&T ANVD ITS NEIGHBO0URHOOD. 245 At Ansina there is also the monastery of Al-Khadim, and the church named after Manasseh, which was built over the tomb of that Yasib on account of the number of miracles and the healing of diseases which were manifested at it. At Ansina also there is a church called the 'Church of the Water,' in which festival is kept in memory of the great martyrs and champions of the name of Christ, whose number is forty-one1. There is also a church named after Saint Theodore Basradiladus outside Ansina. The monastery of Matthew on the mountain, which was restored by the blessed priest, the fisherman2 of Ansina. This blessed priest used to make fishing-nets, while he was keeping the monastic rule; and many became monks in this monastery for his sake. Matthew was a native of Askit, and he used to pray over the oil, and whatever sick person was anointed with it was healed of his disease through the power of God which dwelt in him; and he used to cast out devils in the name of Christ, from those who were possessed by unclean spirits. Usyft and its neighbourhood. District of Shutb4, in the province of Suyut5. This town was Fol. 87 b and the allusion to be to the White Monastery, opposite to Ikhmlm, which has already been spoken of. The MIS. has U)-,1, and Quatremere transcribes it by Andrina;' see his Meemn. i. p. 42, where this passage is quoted in substance. The Forty Martyrs of Sebaste. 2 I.e. St. Matthew the Poor, who has already been named above, p. 228. 3 I.e. the desert of Scyathis or Scete, afterwards called Wadi Habib. 4 A little to the south-east of Suyft, Usyuti, or Asyit, on the same side of the river. It is the Coptic wCU T'I; and in I885 it had 4,008 inhabitants. See Yakfit, Geogr. Wbrt. iii. p. r.; Amdlineau, Ge'ogr. p. 423 f. 5Suyut, Asyft, or Usyfit is the largest town in Upper Egypt, and has been a place of great importance from remote antiquity. The Coptic CIlwo7r, and the Greek Lycopolis, it is now, as it was in the time of our author, the capital of a province, and in I885 it had 31,398 inhabitants. See Yakuft, Gcogr. WVort. i. p. rvr; Al-Idrisi (trans. Jaubert), i. p. I26; Amelineau, Geogr. pp. 464-466.

246 CHURCHES AND MONASTERIES OF EGYPT. built by Manfa'us, the king; and its name means the 'Beloved.' The Rantl is here equivalent to 1,ooo dirhams. From this town there is a road to the Oases. There were formerly in the town cooks belonging to the king. There is no finer bed of river-slime on the face of the earth than that found here, nor any that has a sweeter smell; it is enclosed by mountains and is deposited by the water of the Nile; its extent is 30,000 feddans, all in one plain; and if a little of it were rubbed in the fingers it would spread out evenly, and some of it would extend beyond the sides; in it they sow flax and wheat and clover and other crops. It is said that there is nowhere in Egypt anything like this level unbroken expanse of cultivated fields2, or any more delightful place where the beauties of the country can be better enjoyed than this, when its crops are in full luxuriance, and when the flowers appear; they say there is nothing more admirable to be seen. The whole of it on the west is enclosed by a mountain, white in colour, and of the form of a tailasan3, which looks as if it were a cascade of silver; and not a word spoken can be heard there on account of the great noise of the birds. At Usyut no Jews live; nor does a single Jew travel that way, unless he is taking a journey and passes it on the road. The city is surrounded by a brick wall and has seven gates, namely, Bab al-Jabal on the north; Bab Wardis; on the east Bab al-Arman; 1 The Egyptian pound weight. 2 Referring to the mountains just mentioned, the writer in Murray's Egypt says, in curious agreement with Abu Salih, ' The view from these hills over the town of Asyoot (sic), and the green plain in the early part of the year, is the prettiest perhaps to be seen in Egypt. The brightness of the green is perfectly dazzling, and of a tint such as probably can be seen nowhere else in the world: it stretches away too for miles on either side "unbroken," as Dean Stanley so graphically says, "save by the mud villages which here and there lie in the midst of the verdure like the marks of a soiled foot on a rich carpet."' (Vol. ii. p. 424.) (A. J. B.) 8 The tailasdn is an ecclesiastical vestment described in Coptic Churches, ii. p. I20. It signifies also a sort of veil or scarf worn by lawyers, doctors, and others. (A. J. B.)

USUT ANAD ITS NEIGHBOURHOOD.24 247 a gate called Al-IKantarah; Ba'b Umm Harliz; B~b as-Solda'n; Ba'b al- Fol. 88 a Mik~ya'S. The monastery of Abui 's-Sirrii. This monastery contains the body of Saint Theodore, the military commander and martyr, and the body of the bishop Haru'fus; these two bodies lie upon a wooden stand in the altar-chamber. The monastery called the monastery of Abi' SAdirl, whose body arrived at Shutb on the 5th of Hatfir. Near the monastery is the mountain of At-Talimi'n,2, the length of which is twelve posts on the eastern side. At Al-Kharibah at Suyu' there is a ruined bath ~ There is a church of the martyr Abfl Baghalm, whose body lies within it; and he has another church at Al-Kharibah. There is a monastery at Samallu4, in the district of Al-Ushmu'nain, I Al-Makrrtzi' also speaks of the church of Abft Sadrah (~. y.l). Sa'dir and Sadrah both seem to be forms of the name ' Theodore.' The Paris Synaxari'um does not commemorate the bringing of his body to Shutb; but that translated by Mr. Malan has at HatOr 5, ' Bringing of the body of St. Theodore to Shutab.' 2 AI-Idr'is'i names this mountain under the form Tazlamzin (~L3;see the Roman edition [P. 48]. Cf. Al-Makriizii, Khz'tat, i. P. rt. The mention of the ruined Roman bath at Usy~t recalls the incident of the suffocation of a number of men in a bath, during the reign of Theodosius I, by the members of the rival faction, at the time of the games in the circus, and the threatened punishment of the city by the emperor, whose wrath was averted through the intercession of the saintly monk, known as 'John of Lycopolis' or Usyf4. The reputation of John of Lycopolis was so great that Theodosius consulted him, as if he were an oracle, before his war with Eugenius. See Gibbon, ch. xxvii, who quotes D'Anville, Descriz5/i'on de l'J9gyp/e, p. i 8 i, and Abft 'I-Fida' (ed. Michaelis), pp. i4, 25, 92, for an account of the town of Usyifit, and, for the life of John the monk, Rufinus and Palladius, in Rosweyde's Vi/ae Pa/rum; also Sozomen, lib. Vii. 22, and Claudian, in Eufropi'um, lib. i. line 31 2 f., for the embassy of Theodosius. (A. J. B.) On the west of the Nile, opposite to the Jabal at-Tair. It is now in the district of Kalfisan' (K~ulusna), in the province of Minyah, and had 3,855 inhabitants in i885. See Ya~kptt, Geogr. Wijrt. iii. p. it.; Rec. de l'L~gyp/e, ii. P. 288.

248 CHURCHES AND MIONASTERIES OF EG'P7'. and here there is a church named after the martyr Abu Bagham1, enclosed within a surrounding wall, within which there is also a mill, and an oven, and an oil-press2. Adjacent to the church is a keep, which is large and high, towering above the walls; and there is a garden containing palms and other trees. This monastery owned property, the gift of the caliphs, consisting of twenty feddans of black soil. The monastery was seized by one of the Ghuzz or Kurds in the year 569 (A.D. 1I74), and he turned it into a mosque, and seized the garden and the oven, and made the keep his dwelling-place; but in the same year he died, without carrying out his purposes. Monastery of Al-'Asal. Monastery of Al-'Asal3. This is near Munyah Bani Khaslb. It Fol. 88b contains the church of Saint George, and is enclosed by a surrounding wall. It has two keeps and a garden; one of the former being to the south of the church and containing a mill and the cells of the monks; and the other being to the north of the church. It also has a press for olive-oil. It is said that there are here fourteen churches. There is a church of the saint Sinuthius; a church of the Lady and Pure Virgin Mary; a church of the glorious angel Michael; a church named after Saint Claudius the martyr; a church named after the saint Bu Hadr4 of Al-Ushmunain; and a church named after the Mentioned by Al-Makrizi. 2 The mill and oven are used for preparing the eucharistic bread, the oil-press for the secondary oils-galilaeon and ' oil of the lamp.' A wine-press in addition is a common possession of the monasteries, and is used for making the eucharistic wine. (A. J. B.) 3 I.e. 'Monastery of Honey.' Yalkut speaks of it as charmingly situated, and containing a large number of monks; see his Geogr. Wbrt. ii. p. ^A.. 4This is apparently the same as Hadri (P?&'Tp), the monk and friend of Saint Or (glwp), in the fourth century. Abuf Hadri (cA5s.\l) is commemorated according to the Paris Synaxarium on Kihak 12=Dec. 8, but he is there said to be from Aswan. Cf. Zoega, Cal. p. 299.

THE NEIGHBOURHOOD OF USYFUT. 249 saint and martyr George, in which the liturgy is celebrated every day of the year. It is said that there was in the monastery of Al-'Asal a monk named Simon the saint, who became bishop. At his cell there were fruit-bearing palms, in which the ravens used to build their nests; and, through his gentleness and kindness, the shy raven grew so tame that it ate from his hand. And the sinners among his people left off their sins, and listened to his life-giving doctrines, and repented of their sins, and began again to attend the church in order to hear his exhortations and teachings, and to bring him, out of their earnings, tithes and money in payment of vows. The neighbourhood of Usyzt. District of Al-Khusus1, in the province of Suyut, on the eastern bank. Here the Copts have twenty-five churches, and the Armenians have a monastery within the town, and two churches outside the town, and two churches within the town. The restorers of these churches Fol. 8 a will now be mentioned. There is a church of Abu Fanah2, restored by Ar-Rashid Abu '1-Fadl; the church of Abu Hakanda, named after a relation of Safi ad-Daulah, and restored by Hakanda Abu Zakari Mina ibn Kafri, known as Ibn Bulus, together with An-Najib, his brother; the church of the Lady and Pure Virgin Mary; the church of the glorious saint George; the church of the glorious saint and martyr Mercurius; and the church of Bandalus. The convent of Hanadah, which is inhabited by nuns, is at Rifah, in the province of Suyut. 1 Al-Khusus, opposite to Asyut, seems to be no longer in existence. It is f named, however, in the Sjynaxarium and in the revenue-list of A.D. 1375. MI. Amelineau omits a reference he might have made to Abfi Slih. See his Ge'ogr. p. 222 f. Yakfit says that the inhabitants of Al-Khusus were all Christians (Geogr. Wirtl. ii. p.' 1i~). 2 The Coptic &.i,. f &&re, a monk, and contemporary.of the emperor Theodosius I; see Zoega, Cat. p. 356. The Bib. Nat. of Paris possesses an Arabic life of Abf Fanah; see Cat. No. 153, Anc. Fonds Arabe I49. Al-Makrizi mentions a monastery of Abu Fanah in the district of Munyah or MIinyah. k [II. 7.]

250 CHURCHES AND MONASTERIES OF EGYPT. At Suyit, on the western bank, there are sixty churches; and on the mountain there are churches hewn in the rock' with the pickaxe, and all of them have a keep. There is a monastery named after the Lady and Pure Virgin Mary, which is known as KarfCinah There is a monastery named after Saint Severus 3, outside the town. It is hewn out of the top of the mountain and stands out from the mountain. It possesses a keep, and a cistern which contains a thousand pitchers of water, and is filled from the blessed Nile. On the upper part of this mountain there is a place where there are [chambers in] three stories, hewn in the rock. And there are in this monastery ropeladders, and there is a place whither, if there be great cause for fear, the monks ascend by these ladders, and when they have arrived at Fol. 89 b the top they draw up the ladders after them. The monastery contains a mill and several ovens, and a press for olive oil. There are thirty monks here. Beneath the monastery there is a garden, full of trees and tall fruit-bearing palms and olives and pomegranates, and verdant plots, and beds of vegetables; and from these the monastery gains much money, which pays for its needs year by year, besides that which God sends them through alms and also through payment of vows. This monastery is independent, and its inmates are leaders among the monks, holy men, ascetics, champions of the faith, and learned. The monastery was free of taxation; but when the Ghuzz and Kurds conquered Egypt they seized upon this and the other gardens in the possession of the monasteries, and also seized their endowments. In the monastery of Saint Severus there lived an aged monk, an ascetic, who fasted continually week after week; at the end of the See Norden's Plate LXXXIV. (A. J. B.) 2 See Al-Makrizi's mention of this monastery near Usyut, which he calls Karfunah (Lajf), Arfinah (Agijl), or Aghrafunnd (kBs3\), adding that the name means ' writer,' i.e. ypdarov. 3 The Dair A1b Sawiris at Usyit is mentioned by YaJkut (Geogr. JWort. ii. p. it i) and by Al-Iakrizi.

THE NEIGHBOURHOOD OF USYUT, 251 week he communicated on the Saturday, and then he fasted and communicated again on the Sunday, after which he broke his fast. This was the manner in which this old man served God and fought against sin, until he died; may the Lord have mercy upon us through his intercessions! News of this old man, before he died, had reached Tala'i ibn Ruzzik1, through the wali of Upper Egypt; so Tala'i visited the old man, and witnessed his mode of life, and made enquiries of him, and found that the report was true; and the old man announced to Talai' that he would rise in rank and would become vizier; and indeed the most high God did grant him the vizierate; and so he presented to the monastery, in addition to that which it already possessed, a tract of fertile soil. Now this holy old man used to fast even during the Fifty Days Fol. 90 a [between Easter and Pentecost], every day until the ninth hour; and then he broke his fast with a few lupins only. There is a monastery of Saint John, which is also called Ibsha'i. There is a monastery named after the Lady and Pure Virgin Mary, which is called the monastery of Azilun. Beneath it there is a garden, full of palms and other trees. There is another monastery named after the Lady and Pure Virgin Mary, which is called the monastery of Abi 'I-Harith. There is a monastery called Dair at-Tinadah2, named after the martyr Abiu Bagham. There is the monastery of the martyr Saint Victor, with a church which contains his body and that of the martyr David. The body of the martyr Coluthus is in his monastery at Suyut, with the body of the martyr Bagham. The monastery of Saint Victor is at Al-Khusus, to the east of SuyAt, on the mountain; and it contains his pure body. 1 See above, fol. 7 a. 2 Yakfit gives us the pronunciation of this name, and adds that the monastery was a celebrated one near Usyut, attractive as a resort for pleasure, and inhabited by many monks (Geogr. Wort. ii. p. irm). kk2

25Z CIHURCHES AND MONASTERIES OF EGYPT. A monastery called Ibsidiya1 stands between Rifah2 and another place 3. There is a church named after Saint Sergius4, which is called Dair Abu Makrufah, and lies to the east of Suyut. Tunbudhz. Tunbudha. Within and without this town there are [respectively] a monastery and a church named after the saint and martyr Tarnimah; and his pure body lies in the monastery. There is a church named after the martyr Basmantah, which contains his pure body. There is a church named after the Saviour, who is our Lord Jesus Christ, to whom be glory I Various Churches and Monasteries. Fol. 90 b The monastery of Aba Nub the martyr, which contains the bodies of sixty-three monks who were martyred. It stands to the north of the town of Al-Ushmunain. The monks were put to death by a black, named Haffaz, in the caliphate of Al-Mustansir bi'llah, at the time of the disturbances in Upper Egypt, during the patriarchate of Christodulus, the sixty-sixth in the succession, in the year 781 of the Righteous Martyrs (A.D. Ic65-6). This monastery contains a keep, which is a lofty structure. M. Amrlineau, who notices this passage of Abu Salih, quotes a mention of Ibsidiya in the Synaxariunz, in the account of St.Victor there, and says the place must have been to the south of Usyut; see Ge'ogr. p. 202. 2 The churches and monasteries of Rifah, a little to the south of Usyft, are mentioned by Al-Makrizi. The Coptic name of the place is epHKe. It still exists, and had in 1885 a population of 4,11 9. See Amelineau, Geogr. p. I65. 3 The name is omitted in the MS. 4 This martyr, so celebrated in the Eastern churches, suffered in the persecution of Diocletian about the same time as his friend St. Bacchus. The Copts keep the festival of St. Sergius on Babah Io=Oct. 7. See Synaxarzim at that (lay; Eutychius, Annales, i. p. 412.

VARIOUS CHURCHES AND MONA STERIES. 253 There is a church named after the Lady and Pure Virgin Mary. There are two churches named after the angel Gabriel, one of which was wrecked by the mob of Muslims in the year 580 (A. D. I 84), under the rule of the Ghuzz and Kurds. There are also two churches named after the angel Michael; two churches named after the martyr AbA Lukum; a church named after the Fathers and Disciples; a church of the martyr Saint Mennas; two churches of the Lady and Pure Virgin Mary; a monastery named after the glorious martyr Theodore; a church of the Lady and Pure Virgin Mary; a church named after the angel Gabriel; a church named after the martyr Aba Falukh; the church of the angel Raphael; and a church named after the great martyr George. ~ At-Sumusta, in the nearer part of Upper Egypt, there is the church of Abu Harudah, the martyr, whose body lies within it. ~ BOtij 2. The body of Saint Pachomius and the body of Sinuthius Fol. 91 a lie in two chests in a church to the south of Bfitij. ~ Town of Al-Kais or Dafl. Here is a church which contains the body of the martyr Saint Isaac. Ishnin, both within and without. Here is a large church of the glorious angel Michael. This church is beside the stream of the blessed Nile, and contains four chapels, namely, a church of our Lady the Pure Virgin Mary; a church of the valiant martyr Theodore; a church of the martyr Ptolemy; and a church of the glorious martyr Saint John. There are also six churches, namely, a church of the angel Raphael, Sumusta or Samasta is on the west bank, and is now in the district of Biba, in the province of Bani Suwaif, with a population in 1885 of 2,135. There are three small hamlets of the same name in the same district beside this larger village, which is distinguished by the name of Samesta al-Wakf. The MSS. of Al-Makrizi write ILL. See Yakft, Geogr. Wirt. ad voc.; Ibn Dukmak, v. p. 9; Rec. de 'Egyp/e, ii. p. 288. 2 Btlj or AbA Tij is the Graeco-Coptic TZTIOoTKH. It is now the capital of a district in the province of Asyit, and in I885 had I0,770 inhabitants. See Yakit, Geogr. Wort. i. p. voo; Amdlineau, Geogr. p. i f.

254 CHURCHES A.ND MONASTERIES OF EGYPT. a church of the martyr Saint Mercurius; a church of the martyr Claudius; a church of the valiant martyr Theodore; a church of the glorious prophet Daniel; and a church of Aba Fu, besides a second church of the angel Michael. ~ Akfahs1. Here there are six churches, of which the following is a list: a church named after the Lady and Pure Virgin Mary; the church of the glorious angel Michael; a church of the glorious angel Gabriel; a church of the martyr Theodore; a church of the martyr Aba Siyun; the church of Julius2, the scribe and martyr of Akfahs. [There is also] the monastery of Saint Philemon3, the martyr, which contains several monks. Adjacent to it there is a keep and a garden. This monastery lies to the south of the district. Dalas4 was founded by Dalas, for a man who separated himself Fol. 91 b from intercourse with the world; and it contained three hundred smiths, who forged the bits of Dalas5. [Here is] the church of Saint Coluthus, This town, the Coptic K&,a^C or X&c.c, is on the west bank, a little to the north of Tunbudha and opposite to Fashn. It is included in the district of the last-named town, and in the province of MIinyah, and in 1885 had 1,614 inhabitants. Akfahs is well known in Coptic hagiology on account of Julius of Akfahs, the biographer of the martyrs. See Yakut, Geogr. Wort. i. p. rrA,; Ibn Dukmak, v. p. r; Amelineau, Ge'ogr. pp. 56-58. Al-Makrizi, who gives Akfas (cri\l) as an alternative form, speaks of a ruined monastery there. 2 This is the famous author of so many of the Coptic lives of saints now existing. He became himself a martyr, and his death is commemorated on Tut 22=Sept. 19. His body was taken to Alexandria, where the emperor Constantine afterwards erected a church to his name. See Synaxarzum ad diem; Am6lineau, Actes des M. l. 123 ff. 3 St. Philemon is said to have been a musician, and to have been martyred in the persecution of Diocletian. His festival is on Barmahat 7= March 3. See Synaxarium at that day; Am6lineau, Actes des MM. p. 63. 4 On the west bank, in the district of Az-Zawiyah in the province of Bani Suwaif, and in I885 containing I,665 inhabitants. The Coptic name is -fXoX. In the time of our author the place was in the province of Al-Bahnasa. See Yakfit, Geogr. Wort. ii. p. oA I; Am6lineau, Geogr. pp. I36-138. 5 Al-Idrisi says (trans. by Jaubert): 'Delass est une petite ville ou l'on

VARIOUS CHURCHES AND MIONASTERIES. 255 the physician, who was also a priest, and was burnt alive in the fire. ~ The district called Shinaral. This district was settled upon a colony of Armenian Christians; and it contains seven churches in good order, with priests and congregations. These are the church of the Lady and Pure Virgin Mary; the church of the glorious angel Michael; two churches of Saint Maximus; two churches named after the angel Gabriel; a church named after Bastidar; and a church named after the glorious martyr Saint George. ~ Tuwah2. This was the name of a horse of Pharaoh, which grew up and became of great size, and was named ' Possessor of columns.' ~ City of Al-Kais. This town was built by Manfa'us for a man who fabricated brocades and embroideries. The Book of the Conquest of Egypt relates that at Al-Kais lived Kais ibn al-Harith, when 'Amr ibn al-'Asi was governor of Egypt; and so the place was named after him. ~ The district called Daljah. Here there is a monastery and a church named after the saint and champion Onuphrius, which possessed fabrique des mors de cheval et divers ouvrages en fer. Du temps des anciens Fgyptiens elle etait comptee au nombre des villes les plus florissantes; mais les Berbers, par leurs violences, et les Arabes par leur m6chancete, lont rdduite, ainsi que ses environs, a un etat mis6rable.' 1 On the west bank, opposite to Fashn, in the district of which it is included, being also the province of Minyah. In I885 Shinara contained I,847 inhabitants, besides 847 Bedouins. The Coptic name is Syeriepw. The Arabic name is sometimes written IA; and Al-Makrizi mentions a igo, which is probably the same place. See Amelineau, Geogr. p. 429 f. 2 There are several places of this name in Egypt, but the one here mentioned is doubtless that which stands a little to the south of Ahnas on the west bank, and is now included within the province of Banl Suwaif. In the time of our author it must have been a place of very little importance, since Yakft does not name it, although he speaks of a Tuwah in the province of Manuf. The Coptic form of the name is W&~.., "T&.~& _, or Trof&&g. See Amelineau, Geogr. p. 521 f.

256 CHURCHES AND MONASTERIES OF EGYPT. a hundred feddans of black fertile soil, scattered among several districts. It is said that the district contains twenty-four churches; and one of Fol. 92a them resembles the church of Saint Sergius1 at Misr. It is also said that there were I2,oco Christian inhabitants of this district, and that they slew every year at the feast of the angel Michael 12,000 sheep; but now, at the end of the year 569, which is equivalent to the year 890 of the Martyrs (A. D. 1174), only 400 sheep [are slain] at the annual festival. ~ District of Al-KalandimCtn, near Ansina, in the province of AlUshmunain. Here there are nine churches: [the church] of the Lady and Pure Virgin Mary; the church of Saint Claudius; the church of Saint Victor; the church of Theodore; the church * * * of the angel Michael; the church of the glorious martyr Saint George; the church of Saint John; the church of Saint Mercurius; the church of Abu Bagham. District of Athlidim2. Here is a church of the Lady and Virgin; a church of Saint George, the great martyr; a church of the angel Michael. At Sakiyah Muisa there is a church of Saint Victor. ~ District of Shinara3. It is said that in this district there are twenty-four churches, one of which resembles that of Saint Sergius at Misr. ~ At Ahnas4 there is a church which contains the body of AbLi Halba, the martyr. 1 That is the well-known church of Abfi Sirjah, which still exists at Old Cairo, and is fully described with a plan in Coptic Churches, i. p. I81 ff. (A. J. B.) 2 Athlidim was just to the south of Al-Ushmfinain. It is to be found in the revenue-list published by De Sacy, who transcribes it in the form Itlidim. See Yakut, Geogr. Wort. ad voc.; Ibn Dukmak, v. p. In; De Sacy, Abd-AllaZ/f, p. 693. 3 See above, fol. 9 b. 4 The Coptic,itC. It still exists, under the name of Ahnasiyat al-Madinah, in the district and province of Bani Suwaif, with a population in

VA RIO U17S CHURCHES A21ND MONAASTERI-E-S. 2;7 2 7 #. The monastery of An-Ni'r is in the territory of Al-Ahna~s, on the bank of the Nile. Its church is named after the angel Gabriel. The monastery possesses a keep in five stories, lofty, and of skilful construction. Around the monastery is an enclosing wall, within which there F ol. 92 b are 400 palm-trees. ~ District of Al-Maragha~t'. Here is a monastery named after the angel Michael, without the town. At IKalcisana there is a church of the Copts and a church of the Armenians. Busir Kh~ridu. In this town lived a sorcerer, in the service of Pharaoh, named BUSir, who possessed magical powers. It was here that Marwan ibn Muhammad al-Ja'd'i, the last of the Omneyyad caliphs, was killed. 'Alyiin the heretic was killed here also. In this district there is a church of the Lady and Pure Virgin Mary, and a monastery called the monastery of Abirfln to which Marwan, the 'Ass of War,' i885 Of 2,484, besides 148 Bedouins. In the Roman period the town was named Heracleopolis Magna. In the time of our author it was in the province of AlBahnaSa. See Yalkutt, Geogr. W&r/. i. p. t-i~.; Al-Idrisi (trans. jaubert), i. p. 1 28; Ibn Dukmal, v. p. o; Am~lineau, Ge'ogr. pp. 1i96-1i98. Or Al-Mara~ghah, in the singular. There is now a place of this name in the district of Tahtah, in the province of Jirja^, which in i885 had 8,658 inhabitants. Our author is probably in error in supposing that there was a place of this name near Kalu~sana^, although Al-IdrilSi mentions a village called Al.-Maraighah, five miles from Ansina^. The Al-Maragha~t of the revenue-list was in the district of Ikhmim, and so might be that now existing. See Al-Idriisii (trans. jaubert), i. p. 124; De Sacy, Abd-Alla/~~/ P. 70.1; Rec. de 1 ~gy/e ii.20 A- 1arz mentions a Coptic church at Al-MNaraighah, meaning the place of that name which now exists, since he sets it near Tahta'. 2See fol. 1 7 b. This place is also called Bflsir al-Mal'ak, and stands at the entrance to the Fa)yyflm, being included in the district of Zaw'iyah in the province of Banil Suwaif, with i,886 inhabitants in i 885, besides 511i Bedouins. See YakfAt, Geogr. Worl. i. p. vi.; Ibn Dukmak, v. p. r; Am~lineau, Ge'ogr. p. io. 3An Arabic form of the Coptic Piroou (rnpwonc), the name of a martyr of the time of Diocletian, who, with his brother AtfUt (&owii.), is commemorated on Abib 8 = July 2. The name also appears in Arabic as Abirfi (5 or Abilrfth See their Coptic Acts in Hyvernat, Ac/es des Marfyrs, p. 135 if.ii [IL. 7.]

2,58 CHURCHES AND MONASTERIES OF EGYPT. who has already been spoken of, came. He was the last of the Omeyyad caliphs; and he was pursued by the Khorassanians, the followers of As-Saffah, the Abbaside; and they caught him, and crucified him, with his head downwards; and they also killed his vizier. ~ The town of Al-'UkAbl. This was built by 'Aun 'Abd al-Walid ibn Dauma', one of the descendants of Kift, the son of Mizraim, the son of Baisur, the son of Ham, the son of Noah. Account of the spring which is in the Wadi 'l-'Ain, to the east of Ikhmim. When the aforesaid spring is touched by a person in a state of uncleanness, the water ceases to flow into its cistern, until the latter has been cleansed and the polluted water within it removed. Story of the cistern which is named the Pure. It is said that a man saw a cistern which was cut out of a great stone, into which water was flowing from a spring at the foot of the mountain in this Fol. 93 a district, near a church. The water flows in a continuous stream and is sweet in taste and in smell; but if a man or woman in a state of uncleanness touches it, it ceases to flow at that moment, as soon as it reaches the cistern; and the people of the place know this, and so they draw out the water which is already there and wash the cistern with other water; and then the water begins to flow again from the spring according to its custom. The Oasis of Al-Bahnasa. ~ The Oases. In the Oasis of Al-Bahnasa2 there is a church named after Saint George; and his pure body is said to be contained in it, For Al-'UkAb see Al-Makrizl, Khitat, i. p. rt.. 2 Otherwise called the Little Oasis (Oasis Parva). The Coptic name oe&y_ lCU.Xe is translated by ^J^ 1). Another Arabic name is iJ. I), given because it lies to the north of the Oases of Al-Kharijah and Ad-Dakhilah. The Oasis of Al-Bahnasa, to which there is a road from the town after which it is named, is reckoned a part of the province of the FayyfGm, and consists of four districts: that of Al-Buwiti with 1,675 inhabitants; that of Al-Kasr, the chief town, with 1,387 inhabitants; that of Mudishah with 1,506 inhabitants; and that

THE OASIS OF AL-BAHIVASA. 259 but without the head1. On the festival of his martyrdom, the body is brought out from the shrine, and a new veil is put over it; and it is carried in procession all round the town, with candles and crosses and chanting; and then it is carried back to the church. Formerly the people feared lest the Romans might steal it, and take it to their church; and so it was removed to the mountain with great precautions, and placed in a cave, which was blocked up with stones and concealed. But a certain man who had a devotion to Saint George, saw him in a vision, and he said: 'Why have you imprisoned2 my body? Bring me out from this place.' Then the bishop and the people did not cease to search until they found the body, and they brought it out and restored it to the church. Ibn al-Khafir, the wall of the Oases, came here in the caliphate of Al-Hafiz; and he sent Fol. 93 b some men who carried off the body of Saint George and brought it to the wall's house; and he said: 'I will not restore it to the Christians, until they pay me a large sum of money.' So the bishop and the chief men among the Christians brought him money from time to time, but it did not satisfy him, and he would not restore the body to them. Then God sent a cloud and a violent wind and rain and lightning and heavy thunder, during many successive days, such as had never been witnessed in that country; and it was said to the wall: 'Perhaps this misfortune has happened solely because thou hast detained this body.' Then the wall sent for the bishop, and gave the body up to him; and immediately the calamity ceased altogether. It is said that this bishop held his see for thirty-eight years, and yet he only placed the shroud upon this body twice during the whole of that time, on account of that which he had witnessed with regard to it; and he said to the priests: 'Take charge of this; for I cannot explain or speak of what I have seen.' of Az-Zabf with 808 inhabitants; the total being 5,436 inhabitants. See Amelineau, Geiogr. p. 290 f. 1 The principal relics of St. George were, as it is well known, in the famous church named after him at Lydda; see below. 2 The form - is worth noticing on account of the final vowel sound, expressed by the I1. 11 2

260 CHURCHES AN.D zl10.NASTERIES OF EGYP:T. It is said that the limbs of this body were not separated from it, but that it was found entire, and without any change. It is commonly reported among men that the body of this martyr is at the town of Lydda1 in Syria. Some say, however, that the head is there. but that Fol. 94 a the body was brought to this country [of Egypt], because the governor of Egypt and the governor of Syria were two brothers, and, as Syria was filled with troops and marauders, the governor of that country feared that some outrage might be committed on the body; and so the trunk, without the head, was brought to the Oases, because they are free from the incursions of troops and depredators; and the proof of this is that the pilgrims who went to Syria to visit Lydda, that they might receive a blessing from the body of the martyr Saint George, said that they saw the head without the body; and this was during the Fast of the year 890 of the Righteous Martyrs (A.D. 1174). The monastery of the Leper is in the Oasis. Nubia. At Bujaras, the capital of the province of Al-Maris2, which is a wellpopulated city, there is the dwelling-place of Jausar, who wore the turban and the two horns and the golden bracelet. A certain traveller came to [the caliph] Al-'Aziz bi'llah and informed him that he had 1 The church of St. George at Lydda was restored by our own king Richard 1. For an account of the relics of the saint and all information with regard to him see Acta SS. at April 23. 2 This passage with the following account of Nubia is to be found translated in substance in Quatremere, Me'm. ii. p. 3 iff. Mars (t.u&pHC, 'the South') was the most northern province of Nubia, bordering upon Egypt. The south wind was likewise called Marisi. Yakft names Marisah 'an island in Nubia from which slaves are exported.' See Yakft, Geogr. Wort. iv. p. o o; Al-Malkrizl, Khztat, i. p. I; 'Abd al-Latif, p. 12. Al-Mas'fidi gives, as the chief divisions of Nubia; Dunkulah (Dongola), Mukurrah, 'Alwah, and Marls; see Muruj adh-Dhahab (ed. Barbier), iii. p. 32. It is well known that the northern extremity of Nubia between Syene (Aswan) and Pselcis (Dakkah), and later up to Hiera-Sycominos (Muharrakah), was a dependency of Egypt under the Ptolemies and the Roman Empire, and was called Dodecaschoenus.

NUBIA. 261 visited a certain city, and had seen a great wonder, passing man's understanding; namely, that on the seventh day of Barmudah a city appears, with a wall, and a water-wheel going round near the city gate, and sycamore-trees, and cattle drinking from the cistern fed by the water-wheel; and that this lasts for two hours in the day, and the horses go and drink from that cistern; then after that the city disappears, and nothing is seen where it stood; and no one can reach it, although it seems close to him while it is far off; and that city is called among Fol. 94 b the people of that district the city of Alfi; and it is not seen again until the same day in the next year1. ~ The first place in the province of Mukurrah2 is the monastery called that of Safanuf, king of Nubia, which is in the country below the second cataract 3. 1 A mirage of the same sort is described by Al-Makrizi, Khztat, i. p. 1 9, in his article on Aswan. (A. J. B.) 2 Yakut writes this name c$J.iL (Geogr. Wort. iv. p. i.o), and says (iv. p. A^.) that the king of Nubia called himself w 9 'The king of Mukurra and Nubia.' At the end of the seventh century of our era, the Coptic patriarch Isaac is said to have received letters from the king of lMukurrah (no-pO rttJtRL<KO pIt.), who requested that a bishop might be sent to him. See the Coptic life of this patriarch, edited by M. Amelineau. Vansleb states that there were seven episcopal sees in the province of Mukurrah, viz. 'Korti, Ibrim, Bucaras, Dongola, SaY, Termus, Suenkur,' and refers for them to a letter published by the Pere Bonjour, entitled In Monumenta Aeg)ptiaca Biblio/hecae Vahicanae brevis exerci/atho. M. Amelineau says that Makorrah extended from the modern Korosko to the ancient Napata (above Korti). The patriarchal biography in the compilation of Severus of Al-Ushmunain does not mention any letter from the king of Mukurrah, but states that the patriarch Isaac himself wrote to the kings of Nubia and Abyssinia (eL. i.. ]. S;i1J), bidding them live at peace together, and abstain from conflict with one another; and that the wlli of Egypt, 'Abd al-'Aziz, suspecting the object of the letters, caused them to be intercepted (Brit. Mus. MS. Or. 26,0oo, p. 126, 1. 25 -p. 127, 1.5). 3 I. e. the Cataract at Wadi Khalfah. Mukurrah, or Makorrah, extended about sixty miles to the north of the Second Cataract. (A. J. B.)

262 CHURCHES AND MONASTERIES OF EG'PT. The monastery of Michael and Cosmas is large and spacious, and possesses a sycamore-tree, by which the rise and fall of the Nile are ascertained every year. There is a monastery called that of Daira, near which there is an ancient temple, between two great mountains. A city called the city of Bausaka. This is a large and handsome city, full of people and of all commodities, and possessing many churches. Here dwelt the Lord of the Mountain, whose eyes were put out by George, son of Zacharias Israel. Here is the monastery of Saint Sinuthius, in which Abu Rakwah al-Walid ibn Hisham' was taken prisoner in the month of Rabi' the First, in the year 397 of the Arabs (A.D. 1oo6). Near the town there is a gold-mine. Mountain of Zidan. Here is the monastery of Abiu Jaras, in a town on the west, which possesses a bishop. It is a beautiful town on the mountain. At night a light as of fire is seen in this town from a distance, but if the beholder comes near to it he cannot find it; yet it is continually seen as if there were many lamps in the town. In the same way, at Bagdad, in the district of'Ukbara2, many lamps are seen on a certain night of the year, but they are not real. Fol. 95 a In the land of Nubia, near the cataract, there is a town called the Upper Maks. No one is allowed to pass by the inhabitants of this place, without being searched, even if he be a king; and if any one 1 The surname of Abfi Rakwah was given to this man because in earlier life he used to carry a pitcher on his shoulder in the prosecution of his trade. He managed to collect a body of armed men, with whose help he took possession of Barkah. The first troops sent against him by the caliph Al-IHakim were routed, and having made himself rich by plunder, Abu Rakwah next occupied Upper Egypt. Al-IHakim then sent against him a body of Syrian and Egyptian troops under Al-Fadl ibn 'Abd Allah; who engaged Abfi Rakwah in a hard-fought battle, which ended in the flight of the rebels. Abu Rakwah escaped, but was afterwards taken prisoner in Nubia, as our author tells us, and conveyed to Cairo, where Al-Hakim condemned him to be impaled. See Abu 'l-Fida, Annales, ii. p. 616. 2 Yakfit mentions a place of this name, which, he says, was eleven parasangs from Baghdad; Geogr. Wrt/. iii. p. v.o.

NUBIA. 263 pushes on and refuses to be searched, he is put to death. The people carry on their trade in kind; and selling and buying among them is done by exchange; thus they exchange woven stuffs and slaves; and all that is bought and sold is exchanged. At this place is found emery', with which precious stones are polished. The people dive for it; and the touch of it is found to be different from that of other stones, and so those who search for it recognize it; but if they are in doubt, they breathe upon it and then it is covered with drops, and they know that it is emery. Emery is found nowhere in the whole world except in Ceylon2 and at this place. There is near this town a hill on which there is a spring of warm water like that at Tiberias. Here also is the mountain of thirst, where no one can reach the water that is there, on account of the distance and the height; and even if a man ascends to the top of this mountain he cannot reach the water, but can only look at it, although it seems to be near to him; and when he tries to arrive at it he cannot do so. Town of'Alwah 3. Here there are troops and a large kingdom with wide districts, in which there are four hundred churches. The town lies to the east of the large island4 between the two rivers, the White Emery is a species of corundum found in gneiss, limestone, and other crystalline rocks. Abf Salih is mistaken as to its rarity, for it occurs in many places-Sweden, Saxony, Spain, Greenland, &c.; but the principal source of the supply lies in the island of Naxos. (A. J. B.) 2 The name of Ceylon (Sarandib) was familiar to the Arabic-speaking world at the time of our author, through the reports of Arab travellers and the commerce of Arab traders. Precious stones and spices were exported from Ceylon to Al-'Irak, Syria, and Egypt. See Al-Idrisl (ed. Rome) [p. 42]; Yakufit, Geogr. Worf. iii. p. Ar; Reinaud, Rel. des Voy.fails par les Arabes el les Persans dans FInde, &c. The name Sarandib is said to be of Sanskrit derivation. 3 Yakit writes the name i., and says it is to the south of Mukurra. Al-IdrisT writes bil as our author does. See Yakit, Geogr. Wor/. iv. p. Ar.; Al-Idrisi (ed. Rome) [pp. I9, 20]. 4 I. e. the ' island' enclosed on two sides by the two branches of the Nile, the White Nile and Blue Nile (Bahr al-Azrak), for so it is now called. The town of Khartfm stands at the junction of these two branches. The existence of four

264 CHUCRCHES AND MONASTERIES OF EGFPT. Fol. 95 b Nile and the Green Nile. All its inhabitants are Jacobite Christians1. Around it there are monasteries, some at a distance from the stream and some upon its banks. In the town there is a very large and spacious church, skilfully planned and constructed, and larger than all the other churches in the country; it is called the church of Manbali. The crops of this country depend upon the rise of the Nile, and upon the rain. When they are about to sow their seed, they hundred churches in the province of 'Alwah seems surprising, but it is clear that at this period Nubia was almost exclusively Christian. Nearly four centuries later Francisco Alvarez, in his story of the Portuguese mission to Abyssinia, expressly records the existence of ancient Christian churches in this same part of Nubia. His words are worth quoting (Lord Stanley's Tr. p. 352):-'I heard from a man, a Syrian, a native of Tripoli in Syria, and his name is John of Syria..., that he had been to this country, and that there are in it a hundred and fifty churches, which still contain crucifixes and effigies of our Lady and other effigies painted on the walls, and all old. These churches are all in old ancient castles which are throughout the country; and as many castles, there are so many churches. While we were in the country of the Prester John, there came six men from that country to the Prester himself, begging of him to send them priests and friars to teach them. He did not choose to send them: and it was said that he said to them that he had his Abima [sic: but read Abuna, i.e. Metropolitan] from the country of the Moors, that is to say from the patriarch of Alexandria, who is under the rule of the Moors: how then could he give priests and friars, since another gave them? They say that in ancient times these people had everything from Rome, and that it is a very long time ago that a bishop died whom they got from Rome, and on account of the wars of the Moors [Saracens in Egypt] they could not get another, and so they lost all their Christianity. These Nubiis border upon Egypt, and they say they have much fine gold in their country. This country lies in front of Suaquem [Suakin], which is close to the Red Sea.' (A. J. B.) All the Arab historians and geographers who mention Nubia state that the natives of the country were Jacobite, i.e. monophysite Christians. See e.g. Yakft, Geogr. Wort. iv. p. Ar.; Al-Mas'fidi, Murzj adh-Dhahab, ii. p. 329; Al-Idrisi (ed. Rome) [p. i9]; Al-Makrizi, Khitat, i. p. A ^; Eutychius, Annales, ii. p. 387.

NrUBIA. 265 trace out furrows in the field and bring the seed and lay it at the side of the field, and beside it they place a supply of the drink called mizr1, and go away; and afterwards they find that the seed has been sown in the ground, and the mizr has been drunk. So again at the time of harvest they reap some of the corn, and leave beside the rest of it a supply of mizr; and in the morning they find the harvest completed; and they say that this is done by beings of a different order from ours. City of Dongola2. Here is the throne of the king. It is a large city on the banks of the blessed Nile, and contains many churches and large houses and wide streets. The king's house is lofty, with several domes built of red brick, and resembles the buildings in Al-'Irak; and this novelty was introduced by Raphael, who was king of Nubia in the year 392 of the Arabs (A.D. 1002). In that year3 Abu Rakwah, who is also called Al-Walid ibn Hisham al-Khariji, rebelled against Al-Imam al-Hakim bi-amri '11ah, and attempted to ravage his country; but Al-Hakim defeated the rebel; and his troops Fol. 96 a wintered at Takhum, in Nubia. It is said that the Nubians formerly worshipped the stars, and that the first of them who was converted4 to the knowledge of the truth 1 Mzzr is a kind of beer made by the fermentation of grain. (A. J. B.) 2Yaktit says: 3Jl JabL eg A2 Jj-A iJs & at Ai- 4. J a> 'The capital of Nubia is called Dongola (Dumlkulah), and this is the residence of the king. It stands upon the bank of the Nile.' (Geogr. Wort. iv. p. Ar..) Al-Idrisi says that Dongola was five days higher up the river than 'Alwah (ed. Rome) [p. 29]. The town is now called Old Dongola to distinguish it from New Dongola or Ordi. 3 The words.JI;ll are inserted by mistake of the scribe. 4 It seems clear from Olympiodorus, Priscus, Procopius, and Barhebraeus that Christianity was not exclusively accepted among the Nubians before the reign of Justinian I; but there were Christians there in the fifth century, as the statement of Cosmas Indicopleustes would prove, and probably as early as the reign of Constantine (Abu 'l-Faraj, ed. Pococke, p. 135), and perhaps even from the time m ni [II. 7.]

266 CHURCHES ANiD MIOA.ASTERIES OF EGYPT. and the religion of the law of Christ was Bahriya, son of the king's sister, who was learned in the science of the sphere, and was wise and skilful. When he was converted to the religion of Christ, all the blacks of Nubia followed him; and he built for them many churches, throughout the land of Nubia, and many monasteries, which are still flourishing, and some of them are at a distance from the river and some upon its banks. In the land of Nubia is the city of Ibriml, the residence of the Lord of the Mountain, all the inhabitants of which are of the province of Maris; it is enclosed within a wall. Here there is a large and beautiful church, finely planned, and named after our Lady, the Pure Virgin Mary. Above it there is a high dome, upon which rises a large cross2. When Shams ad-Daulah3, brother of Al-Malik an-Nasir Salah ad-Din Yusuf ibn Ayyub the Kurd, brother of Shirkuh, marched into Upper Egypt, in the caliphate of Al-Mustadi, the Abbaside, after the of the Apostles. See the discussion of this question by Letronne in his Materiaux pour l'histoire du Chrishianisme en l'gtpe, en Nlubie el en Abyssznze, p. 42, &c. It is said that the empress Theodora sent a mission to spread the monophysite doctrine in Nubia; see Gibbon, Decline and Fall, ch. 47. (A. J. B.) 1 The Latin and Greek Primis. It stands a few miles above Derr and Korosko, and must have been near the borders of the province of Maris. In the sixth century it seems to have formed the southern limit of the country of the Blemmyes, according to Olympiodorus and the Greek inscription of Silco at Kalabshah (see Letronne's Memoir quoted above). There are still some Roman remains there, although it was never part of a Roman province, and can only have been an advanced post. (A. J. B.) 2 It is only in remote and desert places that the Copts venture even now to erect a cross over the cupola of a sacred building. Macarius, bishop of Jerusalem, is said to have been the first to set a cross upon a dome, according to Al-Makrizi. (A. J. B.) 3 Al-Malik al-Mu'azzam Shams ad-Daulah Turan Shah, surnamed Fakhr ad-Din, was an elder brother of Saladin. In A. H. 569 he was sent to subdue a rebellion in Yaman. In A. H. 57I he was appointed Saladin's lieutenant at Damascus; and in Safar A.H. 576=June A. D. 180 he died. See Ibn Khallikan (trans. De Slane), i. p. 284 ff.; Ibn Shaddad (ed. Schultens), p. 39.

.' UBIA. 267 extinction of the Fatimide dynasty, the last caliph of which was Al-'Adid li-Dini '11ah, in the month of Jumada the First, of the year 568 (A.D. 1173), under the government of the Ghuzz and Kurds, he invaded this district' with his troops who accompanied him, and with Fol. 96b those who gathered together to him [as he proceeded], and he collected the boats from the cataract. In this town [of Ibrim] there were many provisions and ammunitions and arms, and the [troops of Shams adDaulah] marched thither; and when they had defeated the Nubians, they left the town in ruins, after conquering it; and they took the Nubians who were there prisoners. It is said that the number of Nubians was 700,000 men, women, and children; and seven hundred pigs were found here. Shams ad-Daulah commanded that the cross on the dome of the church should be burnt, and that the call to prayer should be chanted by the muezzin from its summit. His troops plundered all that there was in this district, and pillaged the church throughout; and they killed the pigs. And a bishop was found in the city; so he was tortured; but nothing could be found that he could give to Shams ad-Daulah, who made him prisoner with the rest, and he was cast with them into the fortress, which is on a high hill and is exceedingly strong. Shams ad-Daulah left in the town many horsemen, and placed with them the provisions and the weapons and ammunition and tools. In the town a quantity of cotton was found, which he carried off to KuIs and sold for a large sum. Before this time, Muhammad al-KhAzin had captured Ibrim, in the days of Kafur al-Ikhshidi, under the dynasty of the Abbasides. ~ In the history of the holy church and in the biographies of the fathers and patriarchs it is said concerning Anba Kha'il, the forty-sixth patriarch, that when money was extorted from him, in the caliphate of Marwan al-Ja'di, the last of the Omeyyad caliphs, by the emir of Egypt, Salah ad-Din Yufsuf the Kurd2, and the patriarch went up to Upper Egypt, to beg for assistance from the people there, and when Cyriacus, king Fol. 97 a Cf. Al-lMakrizi, Kh'tat, ii. p. rrr. 2 This is an anachronism due to the carelessness of a copyist. The emir in question was 'Abd al-Malik ibn Musa ibn Nasir. ml in 2

268 CHURCHES AiND MONASTERIES OF EGYPT. of Nubia, heard of this, he was angry and filled with indignation because the patriarch was thus humiliated and pressed for money; so he assembled his troops and marched towards Egypt1, accompanied by ioo,ooo horsemen and ico,oco camels; now Nubian horses are small 2, like the largest of the Egyptian asses, but have a great power of enduring fatigue. When the Nubians entered Egypt, they plundered and slew, and took many prisoners, and laid waste many inhabited places in Upper Egypt, as they marched towards Misr. Now when the ruler of Egypt heard what was the cause of their coming, and was told as follows: 'When the patriarch of Egypt went up to ask assistance of the Christians in Upper Egypt, news of this reached the king of Nubia, and the king of Abyssinia, and [another] king subject to the jurisdiction of the patriarch of Egypt; and [the first-named] was indignant at the news;' then [the governor of Egypt] released the patriarch from his obligations and ceased to extort money from him, and begged him to write to the king of Nubia and bid him return [to his own country]. So the patriarch wrote to the king as he was requested, and the king returned, and no longer acted as he had done, but departed to his own country. ~ According to the history of the church and the biography of 1 his account is borrowed from the biography of the patriarch Kha'il in the compilation of Severus of Al-Ushmfinain; see Anc. Fonds Arabe I39, p. I62 f. Cf. Al-Makrizi, Khitat, i. p. I ^. 2 The patriarchal biographer says (loc. cit.): e>11 i %a5 Bat J-^' ~ 0 ^ J \:a L- 1 m y DJ Byu Jo byS LS \y [ I9j lLog J)lfl lS 'It was stated to me by one who witnessed it with his own eyes that the horses on which the Nubians rode used to fight in battle both with their forefeet and with their hindfeet, just as their riders were fighting upon their backs. They were small horses, no higher than asses.' Al-Mas'Gdi also testifies to the smallness of the horses; see Murdj adhDhahab, ii. p. 382. Yakuft says that the Nubian king had thoroughbred horses (k,\;; J.), but that the commons (ilWI) had slow, heavy horses, of no particular breed (~j5?.); see Geogr. Wort. iv. p. Ar..

NUBIA. 269 Anba Joseph1, the fifty-second patriarch, Ibrahim, brother of Al- Fol. 97b Ma'mOn, the Abbaside [caliph], sent a letter to Zacharias, king of Nubia, asking him to send a tribute 2 of slaves equivalent to the amount for fourteen years. But as the king could not do this, he sent his son George3 to Bagdad, to Ibrahim. So Ibrahim rejoiced when he saw him, because, although the king had been prevented from carrying out the request that had been made to him, yet he had sent his son, than whom he possessed nothing dearer; and Ibrahim also admired the submission of the son, who exiled himself in obedience to his father; and therefore Ibrahim conferred upon the king all the favours that he asked for, and sent his son back to Misr, where he was lodged at the house of the emir, who was governor of Egypt. Now [George, the son of the king of Nubia,] desired to visit the father and patriarch; and therefore went to see him, with great respect, and received his blessing, and asked him to consecrate an altar for him, that he might carry it to the palace of the emir where he was lodged. So the patriarch granted the request [of the king's son] and sent him a consecrated altar4, and sent bishops and priests and deacons to him, who celebrated the liturgy upon the altar, and gave the communion to the king's son and to those who were ' Or Yusab. He occupied the see from A.D. 83I-850 (?); see Renaudot, Hist. Pair. pp. 277-294. 2 From the time of the caliph 'Uthman, the Nubians were allowed to live at peace with their Muslim neighbours, on condition of paying a yearly tribute (Lai) of 400 or 360 able-bodied slaves to the caliph. In the time of Al-Ma'mun this custom fell into desuetude, and for that reason Ibrahim demanded the arrears of fourteen years, which would have deprived Nubia of a considerable number of men in the prime of life. See the article on the Bakt in Al-Makrizi, Khz'tat, i. pp. -r * r; cf. Al-Mas'fidi, Mrurtj adh-Dhahab (ed. Barbier), iii. p. 39; Yakfit, Geogr. Wdrt. iv. pr.. 8 This narrative is taken from the biography of the patriarch Yfisab in the compilation of Severus of Al-Ushmfinain; see Paris MS., Anc. Fonds Arabe 139, p. 250 ff. 4 This would probably be a portable slab, such as is fitted on the top of Coptic altars by a sinking in the masonry. Such slabs are carried about for the communion of the sick, and are taken by pilgrims to Jerusalem. (A. J. B.)

- 270 CtHURCrlES AIVD MIOA-.STA' ERIES OF EGPT'. with him. The governor of Egypt also commanded that the wooden gong should be struck on the roof of [George's] lodging, that his friends might assemble at his house for prayers and the liturgy, as in his own country. This went on until George, the king's son, returned to his father in safety and with honour. ~ And when the king's son returned to his father, the latter founded Fol. 98 a a large church, which he caused to be skilfully planned. in thanksgiving to God for the safe arrival of his son. This church was [afterwards] consecrated by Anba George, bishop of Natfil, who was sent by Anba Christodulus, the sixty-sixth patriarch. This patriarch also asked for assistance from the king, on account of the exactions from which he suffered at the hands of the government and of the Lawatis, in the year 7372 of the Righteous Martyrs (A. 1). 100o-1). At the consecration of the church, the Holy Ghost descended upon one of the vessels of water, prepared for the ceremony. and the people saw a light shed upon that water; so the king took that water in his hand, and carried it to his house; and he gave to the bishop money to take to the patriarch, that he might be relieved from the extortion from which he suffered. ~ Church of Al-Wadi. This is called after Saint Onuphrius. [The place where it stands] is called the desert of * * ". and is at a distance of three days' journey from the extremity of Nubia, and at a distance of ten days' journey from Uswann. Solomon, king of Nubia, spent his time in worshipping God at this church4, after he lead abdicated. lie said: ' Who is there among the kings that can be saved by (God while he still governs among men; and that is not swayed by his passions, Close to the modern Sahrajt, ehlich is in the district of lil Ghamr, in tle province of Ad-Dakallltyah in the D)ilia. It is the Coptic trLow, and the Greek Leontopolis. M. Amflineau has not noticed that, in the C'opto-Arabic lists which he himself publishes, Leonton corresponds to Natl, as Nell as to t3, as he proposes to read the nord. See his Gceigr. pp. 269-70, 409, and 57i-5. Incorrect date; see p. I21, note. s There is a word omitted il the NIS. Tlhis is related in the history of the patriarchs; cf. Renaudot, Ilis. Pair. p. 451 f.

.V1113IA. 271 and does not stied stood unjustly, and does not force ienc to do that swhich is not eight foe ttsem?' The eondition of tisis hing seas eepoeted Fol. 98 b to the goverenoe of the southerei poet of tUppee Egypt, Sa~d ad-Daotah al-Kawsods, in the eatipisate of Al-Mustansie hili16h. and the vioieeate of Arnie al-Juyfish Bade; and no the last-named sent men to tahe the hing assay from that place, and to hring him to Caieo. And swhen he eanse to the gate, hie was eeceoived with great honour and state, mith a hand of mosie, and a fine horse sohich he should mount;t and [the vinier] ordered the chief men of the state to attend uopn him; and afterwards he todged him in a fine house, ahundantly decorated snith marhlr and wood-sworh and hrocades of many cotours interswoven with gold. tn this house the hing lined foe one year, and [the viziere] visited hims constantly, and conversad swith him on many suhjects, and listened to his cords; and found that he sooght God, to whom he poscer and glory, soith tilt his hearet asd mind, renouncing all that non desire. So when the hing hod lined here far the space of one year, he died and was haried is the monastery of Saint George at Al-Khandaklt, in tise patriarchate of Cyril, the sinty-seventh patriarch. This hing's toash is swithin the soall thsat encloses thse chsorch, and is near tise door, on the right sand as you enter. It is said that amoosg his letters there seas found a letter written in his own hand, and is Nuhian characterst, which proved his learning and his religion and his asceticism; and he nas designated the Iholy hing.' ~The kingdsnm of Nahis is conmposed of Nahia with its provinces, Fal. 99a and the land of'Alwah and Al hllsharah sand the aeighhoorisg trihes. It is said to he the custom arnong the Nuhians, when a hing dies and leaves a son, and also a nephesv the son of his sister, that the latter The mnoneaseryof At-Khoandk, ito suhurh of Cairo, is missioned hy AI-Mlakrizi, who says slhos it hasbilt try Joltar. Aroordiny so she Eibarth f Ihsdnse quoted hy Quatreashne, Mets1. ii. P. 37, sire Nuhians eseptoyed Syrian, Coptic, and Greerk characters in wrilting, havistg horrowed themhfomthe nearest Christiansstonss assheing thensselvesChristians. Fotoehiss, however, speahi of onx htnds ofswrting amnong the ' Itamites,' and one of these is theI Nuhian' s& ee his Asales, i. P. 55. At she present day, of coarse, the Nottians emplor. the Aerabic csaraceres (A. J. B.)

272 CHURCHESI AND 1MO, ASTE'RIES 1OF EG' PIT. reigns after his uncle, instead of the son; but if there is no sister's son, then the king's own son succeeds. The land of Nubia is under the jurisdiction of the sec of Saint Mark the Evangelist, which consecrates [their bishops] for them; and their liturgy and prayers are in Greekl. The number of kings in Nubia is thirteen2; and all these rule the land, under the supremacy of Cyriacus, the Great King; and all of them are priests, and celebrate the liturgy within the sanctuary, as long as they reign without killing a man with their own hands; but if a king kills a man, he may no longer celebrate the liturgy. And this privilege of celebrating the liturgy is never restored to such a king; but when he enters within the veil of the sanctuary, he takes off the royal crown, and stands bareheaded until all the people have communicated, and not one of them is left who has not communicated; and then the king communicates after the people, if he wishes to communicate. Fol. 99 b ~ The town of Darmus3, in the land of Nubia. Here there is a church of elegant proportions, beautifully planned, and looking on the river: and within it there is a picture of the Great King, and a picture of the governor of Darmus. [The former picture represents] George, son This would be a proof that Christianity was introduced among the Nubians before the translation of the Egyptian liturgy into Coptic. 'Ihat this liturgy was originally in Greek is proved by the Greek sentences which are still preserved in the midst of the Coptic versions, and by the existence of the Greek liturgy of St. Mark, which is apparently the original of the Coltic St. Cyril. (A. J. B.) 2 This and the following passage are probably l)ased upon a confusion of Nubia with Abyssinia; see below, fol. 105 b. In the same way our author on fol. Io5 a speaks of the king of Mukurrah as an Abyssinian prince. The numbler of chieftains under the Negus or supreme king of Abyssinia, on the other hand, was formerly considerable. In the sixteenth century there were seven kingdoms under the supremacy of the Negus, besides ten provinces smaller than kingdoms; and in earlier times there are said to have been twenty-eight kings who owned obedience to the Negus; see Tellez, Iftstoria geral de EtlhZopiz a alla, &c., p. 9. s ' Termus,' in the province of Mlaracu (i.e. c.Mukurrah), is named by Vansleb as the see of one of the bishops of Nubia in former times; see his HZist. de I'fhlnse d'Ale.x. p. 30.

NUB/IA. 273 of Zacharias, king of Nubia, as an old man, sitting upon a throne of ebony, inlaid with ivory, and overlaid with pure gold; his age is eighty years; upon his head is the royal crown, set with precious stones, and surmounted by a golden cross, which has four jewels in its four arms. In the same town there is an ancient temple of great size, dedicated to the star of the Sunl, within which there is an idol resembling * * *2, which has on its breast the figure of the moon, and is all of one piece. In this temple there are most wonderful and astonishing pictures and immense pillars, so that the beholder is filled with wonder and stupefaction because men have been able to construct such works of so great difficulty. In this temple there is also a gigantic hall, which seems to the spectator to be all of one piece; it is roofed with slabs of hard, black, polished stone, each of which is fifteen cubits in length, five in breadth, and five in thickness; and of these there are twenty-five, so closely fitted together, that they seem to be one piece. In the same temple there is a well of great width, which is descended by steps; and if a man descends to the lowest step, he finds vaulted passages, with turnings in different directions, the end of which is unknown; so that, when he ventures into them, he loses himself, and will perhaps perish, if be do not quickly return. ~ Near the fourth cataract, on the eastern bank, there is a large Fol.lOOa monastery, upon a high mountain which overlooks the blessed Nile. Town of Tafah 4. It is said that the prophet Moses, before he went out from the face of Pharaoh, was sent by the latter upon an expedition into the land of the Soudan, to make his way to the extremity of it. Now in this land into which Pharaoh commanded Moses to make his expedition, there were many adders and noisome beasts. But the The Sun was regarded in ancient times as one of the seven planets. 2 Ilere there is a lacuna in the text. The fourth cataract of the Nile is a little above Meroe. 4 Tafah still exists, on the west bank, seven miles to the south of Jartassi, in northern Nubia. It must have been in the province of Marts. The ancient temple here was turned into a church in the reign of Justinian I, like several others; see Letronne, op. cY. p. 37. n n [TT. 7.]

274 CHIURCHES ANAD MONASTERIES OF EGYP7 prophet Moses was wise and was assisted by God in all his actions; so he marched isis the Soudan with his army, accompanied by birds such as eocks and ewls, and entered inot the sninhabited deserts where the ancient and noisome beasts and reptiles dwelt; and wrhen they heard the voice of the cocks aed of the owls seceding by night and by clay, they fled away and remained no longer is their habitations, hot vanished from the path of Moses; anad so he marched onwards and saw none of them. Then Moses came to the ciiy of Tisfah, and halted before this city;and the bingos daughter saw him, and the birds with isim, and eshe loved him; and so she sent messengers to him offering ts open the city to him, and pointing ost In bins the road wisich hr should take ins order to conqoer the city, and thos she made the capture of the city easy to hirm. Other wvriters state that she was the daughoter of the king of Abyssinia. So Moors captscred the city by offering general qocarter; asnd he granted immonity to Ilse inhabitants, and they brooght aim money. Fot-tO0b In this city of Tdfah, there is a monastery catted the monastery of Ansfin, which is ancient, but so skilfully constructed and beautifslly planned, that its appearaoce has nont clsanged in spite of the lapse of ages. Near it, in front nf the mountain, there are fifteen hamlets. There is a chuorch of the glorious aenget Michael, swbich overleohok the river, and is situated between lice land of Nnbia and the land of the Moslims; but it belongs to Nubia. Near it there is a mosque which has been restored; asd also a castle which was built as a fortress on the Frontier between the Musliocs and the Nubians, and is at Ilse extremity of the Nubian territory. P/si/,ce arnd Uswdis. Island of Philae'. Between the land of Nubia and the land of the The Arabic Plo) prerserves tbe Coptic flljc&sf. The island ismetod by Yilsfit, Gregr. Wfirt. i. p. c. iby Albldrisi (ed. Rome) [P. 3 71; by Alttakscizi, i. p. i,; cf. Amdlineau, Griogr. P. 347. We are roe' rceturing to Egypt witti nour notior,.

PI/ILAR AND USIVA4N. 175 Muslinos there are twco stones upon a hislittn the mtdst of the blessed ricer Nite; and the Muslims possess, oppostte to them, a ntrong and tofty fortress catted Phitue. This was huilt by Barfihbl and Sarfidih, and contains fortified dwellings, and the ruiss of wetl-huilt edifices, the scorb of the ancients. Phitae is floe mites distant from Asawin. Neat to P1hilae romeo Ussohs', the large frontier-loses and the great caracan-station, and the last post of the Miuslims [hefore you rioter Nuhia]. In its neighbourhood are the gold mines'. In the tows there is an ancient temple, containing the figure of a scorpion, which the childreo are hrought to touch ecery year on the oa2th of Baemfldah 1 and no scorlsion will approach a family schich includes a child that has tooched that figore of a scorpion. The craning of the name of Uswvis is 'Swallow,' for it was hails hy the bing for a hody of Ahyosi- Fuotln 0 nians schom he made a guard for hiwself, and since they were caracit in eating, hie said to thcec 'Socallow l' Fromc Uswcin to Al-'Ula it is a distance of eigsteeis days; and to 'Aidlhahh a slistance of four days. The sconastery called Ihklsfl is on a higis mountais overlooh-iun the ricer. Its clsurcts is named after the glorious angel Michael ansd it has a single donor of great sloe. It stands hetwecn Usseds aod Kflo. If any one steals whlether little or sucuh of the mony swlich is hrough~t to thischorch in payment of coons, his hoat, if he came in use, wilt sot put off frsom the shore until he has rcstored else stolen mosey; and thisi to well koown among the notices of that district, so that no one now mahes any attenmpt to roh that church. There is also a church named after the Lady and Pure Virgin Uswle, Aswan, ar Suinol is, us it is well knowe, the Greek Solesj, the Latin flyece, sod she Coptie coc,&t, anod is mendioned hy she peophet Ezekhiel (sum,. en; nsa. 6) as 5779,. Is is ness the chief tows of a disteict is the peosioce of IonS (Euoeh), and in eflfl had 6l,421 inhshitansa. flee Ytkflt, Geegr. lV6ece i.p rii; AI-Idiisl (ed. None) [p. 2s]; Al-illaheizi, i. p. i i-; Amflhiueau, G~qgs-. p. 467. flee ahove, fob. on a. ILe. Apsil 7. On the conufiues of Arabia and Syria. flee Ykfllfl, Gogrg. 11r0c. flu. p. iii.

'276 CHURCHEF.S AND MONVASTERIES OF EGY"PT. Mary, which was founded by the hing. It was consecrated hy AnbA George, hishop of Nati, when he was sent by the patriarch Christodulus to Nubia, to ask the king for assistance on account of eke extortion front which hie suffered at the hands of [Macwho] al-Ja'di, the last of the Oiueyyad caliphs. It is said that the Mountains of the Moost1, u-here the Nile rises, are of a red colour, and are in the laud of Al-Karirhis; and the country FutolO u-1bhere these moorstaios are is borot up uitk heat, and supports neither plant nor beast. toI the lsod of the Soodan there is a ricer called tire White River, u-hick, schen it overflows for a certain leogth of torn, couts itro arie culled the Black River, which flouws into the Nile fronm the east;aud olsen the XWhite Ricer, u-hick ruus into the Nile, rises, lters the health of the people of Egypt imsproces; hot when it falls, aod the Black Ricer flowvs [lnob the Nile], thrn lire prcople of Egypt fall sick. This Block River riser in a black orountain, and flowvs over block soboes, in an eceredingly klack stream. Nerar the Black River there is a Yollowv River, winch rises in a mouootain as ycllosv as saffron. ~The district of Uswko is iohabited by Ararhs of the tribe of R~abi'ah and others, to this district elsere are springs of white oaplrtha io the omountlaisss, swhich uA-err fouod by the son of 'Ain as-Saif, the governor, wvhro hie wras at Asuhon io the year 400 (A. 5). tutu0). to this rreighbourhood is fuound also the clay called ' clay of artt and there is the gold-rmie; and threre is red and yellosv ochre. ~[There is to this diutrict] a church named after tire saint Ahfi H-adri 3, swhosr body is preserved within it, but it is is ruins. It stauris ott the island oh Uswho 1. Near this church there is also a muonastery, is u-kick there w-ere three hundred cells for monks, which are nose ruilord. Ike church wras large and beautiful. There wsoa also the church uf Saint Mtenttas,swhick seas solidly built of stone. tee ubover, flo. at h). tee uhove, tot. sosa. HeowasuaentiveorolUueio; see Pursh.Srnaxactivnot u ihak 12a=Dec. 0 -I. e. Eiouphantinio.

PItLAE AND US AIN. 277 [There is also] a church of the Lady and Pure Virgin Mary, which is exceedingly large; but it was turned by Al-Hakim into a mosque. [There is also] a ruined church of the glorious angel Michael outside Fol.l02a Uswan, to the east, upon the mountain; and the church of the saint and glorious martyr George. [There is also] a monastery of the saint Abu Hadri on the mountain on the west; and it is inhabited by monks. The monastery of Saint Anthony is built of stone. It possessed several gardens, but the Arabs seized them and wrecked the monastery. There is here a church, named after Saint Ibsadah, which stands in the citadel of Uswan, upon the bank of the blessed river Nile; and it is said that this saint used to walk upon the water. In this district there is a black mountain of granite, of which was constructed a bridge of great length, which was to be placed over the river from one side to the other; but it has never been completely disengaged [from the quarry], from the time of the giants a until now; and it still remains in the form in which they left it. The Coptic Psoti (etcwt), who was bishop of Ptolemais at the time of the persecution of Diocletian, and suffered as a martyr for his faith. Ptolemasis is the Coptic Psoi (riCOl), named in Arabic Absa'i (cL.), or, by its modern designation, Alunshiyah, and still exists a little to the north of Jirja. The festival of St. Ps6ti or Ibsadah is kept on Kilhak 27 =Dec. 23. See Sjynaxarium at that day; Zoega, Cal. p. 237; Amlineau, Acles des M111. p. 3o, and Geogr. pp. 381-383. 2 I. e. the well-known obclisk in the ancient granite quarry near Uswan, which although partly hewn into shape has never been detached from the rock. Yaklut mentions the same object, and says it was called the Sakalah (dlhal), adding that there is a narrow part of the Nile near the quarries, and that it was related that the intention had been to bridge over the river by means of this obelisk, while others said that it was the fellow to the obelisk of Alexandria. See YakGt, Geogr. \'orl/. i. p. rls. 3 The admiration excited in the minds of the contemporaries of our author by th o o e orks of te ancient Egyptians is well expressed by 'Abd al-Latif, who says:JSc i lnai si. Jr)I"1 jal ' aoLiSai & l-cla H\ ~,I.iHJ 1ily 31 aliop ids.or rT. irs y r. ll ts ytJ rt j1 l n ai c, ads il*t,

278 CHURCHES AND MONASTlSTERIES OF EGYPT. Isna. District of Isn 1. The meaning of this word is 'Tree,' and there was here a tree from India. There is here a church named after Matthew, the pious monk. It is said that when he was appointed bishop of this town of Isna, and came to the district, a certain Muslim provided a horse to carry him from the outskirts of the town, until he brought him to the cell where he was to live. And at the weddings and other rejoicings of the Muslims the Christians are present, and chant 3 Fol.102b in the Sahidic dialect of Coptic, and walk before the bridegroom through. S.4\ a. a rlt.J nli 5 i9 5aaf U,1)a. a- A 'wiJ^ \ JL> >zy,^ bJ\ S > j J!i yl, lj i; 'When a man of sense beholds these ruins hIe finds himself able to excuse in tile vulgar their belief with regard to the ancients that their lives were longer than ours and their bodies stronger, or that they possessed a magic rod with which when they struck the stones they leapt towards tthcm. For the modern mild feels itself unable to estimate how much was required in these works of knolecdge of geometry, and concenltration of tlloght, and ardour of study, and patielce in labour, and powe er over tools, and application to work,' &c. (ed. White. p. 130). 'Generally written in English as ' Esneh.' It is now the capital of a province, and in 1885 had 9,422 inhabitants. It was the Coptic CttH and the Greek Latopolis. Yakit says that the only places of importance in Egypt to the soutl of Isna were Udff and Uswan, and that in his time Isnla was a flourishing place with much trade. See Yaktit, Geogr. Wi;rt. p. rI o; Al-Idrisi (ed. Rome) [p. 49]; Amelineau, Geogr. pp. 72-175. 2 Our author seems to derive the name from the Coptic SYHtl. 3 The Coptic church tones correspond to some extent to the Greek and Latin tones, and are called respectively the tones of Adam, of Watus, Sanjari, Kithak, Atribi, the tone of the Great Fast, the tone for the Dead, the tone IstalslmGn. The tones most commonly used are that of Adam (HXOC &z2a&Jt, IT L) on the three first days of the week, and that of Watus (HxoC tT&. OC, i.e..&OOC, ph, L.) on the other days. Cf. Vansleb, 11sl. de l'Eglise d'Ale.t. p. 58.

AR.1ANT AND ITS ATJIGHJIOURIIOOD. 279 the market-places sad streerts; aod this has become a recognized custom seith them, [and has continued] up to oue osen day. And on the night of the Feasi of the holy Nativity, eveeey yeae, ihe Muslims, as well as the Christians, barn candles, sod lamps, sod logs of wood in great numbers. Arssassf and its nesgborddosodd. ~Aensant' kThis place seas called in aocient times Aemanissahb and the name means 'Blessed spot.' The town was fousded by Bksimn else kiog, soo of Caphtorim, son of Mioraim, son of Baisur, non of [lam, uson of Noah. There is here a church of the Lady and Pare Virgin Ilary; sod when an altar was coosecrated hbree in the year Sos of the Righteous Martyrs (A. D. 1084-5), some fragments of the vessels sehich had cootained the seater of consecration were taken and thrown into the selt swithiss the church;and the seaterc rose until it filled half of the well;l and the priests marked the limit of the rise of the water, and thc mark of it rensains until nose. Ncar this district there is a chorch, at Al-Khazraeh, oamed after Prier, the chicf of the Packers sod Apostles soad it is seritten of this cisoech that, when it seas consecrated, the seater overflowed from the sesscis, sotil it overspread the courtyard of the chorch. Near Dam~osil Ithere is a church named after the saint AnbA Msichael. ~Dandarabh ai Upper Egypt is a large town; it was built by one INow in the disirict of As-Samimyah, in the peosioce of tsnt. It is the Coytic ep~tsotrr asd the Greek Iteemonikis, ucd was, in tise early days of Christiaonity, a place of impoetonce soil tke capital of a nome. tee Vtbtit, Grogs. 1,1ynr. i. p. e i At-Idrisi (ret. Rome) [P. 49]; Amiliseos, Gfrgr. pp. is65-s67. This is peekaps a corruption of ike Greek Hermonshis. Ytlstt ond the revenue-list arite this came Damstwio,' hat Al-sldrisi employs the some form as nour author, andi this is the foem used at the present sdry. tlomtmit is noo in she district of K0s, in the pravncer of Kant, and had 568 isihahitants is st85. See Vaktit, feeder. 1955c. ii. p. seao; Al-Idnisi (ed. tome) [P. 491; Dr tory, Abd-A4fa/~ fP. 7n3; Ree. de 1'4gypOe, ii. p. 94. T,,tb.ti fines 'Asnloei as an alternative foem. The place is now in the

28o ClHf'RCHIIS AND1 J1IOVASTJERJES OF EGIV'Y7 of the daughters of the Cupta in the days of Manfftts. There ts here a wett, square in forte, the opening of which oseasares one hundred cuhits on each side; the entrance inot it is hy steps, which can hr FeltO03n descended hy camels, suren, horses, sheep, and alt usher heasts which drinh the water of the selt. tn this district there is a most swonderfat ancient temple, nuch as has scoere hers seen ielsewhere; and it i~s said that the giants who hailti this tempte also ptanned the construction of the wetl. ltfti and Kasdi/s. ~The town of Kilet Iis the first town that was huilt in the land of Egypt; tit was founded hy 1~ift, the son of Mizirains, seho tired 400 years, and seas hurled swith his treasures in the Oases. Froto Kift there is a road to 'Aidlsh', and a road to the msior of emeralds, and a road to the Sea of Na'im ~.There is here a cisurch of tire Lady and Pare Virgin Mary, to which is prescered the hody of the saint AhSi Shij. There in also another church of the Lady and Purr Virgin Mary; and theree is a church of Saint Seerras. There is here a monastery of the Virgio, and a monastery of Saint Sinuthius, aod a monastery narued after Saint Anthony; and there is a convent of nuns soured after Saint George; and a monastery namued after the martyr Saint Victor, and tseo monasteries named after thfl glorious martyr Theodore. There is a church named after thr angel Gahbrie at the top of the mountain in this district. In the middle of [the town] theree is a pillar district and prosince of Kant, and in i88ts contained 4.492 ishalsitanrs hesides 1,383 Bedouins. Ir is the Coptic tttTettTwpI and thr classical Tentyris or Tentyra. The sillage at Desdrruh is well known to tourists, who here meet nith dre first great Egyptian temple which is to hr sees us the soyage sp the Nile, and which was as celehrated is the time of our author as it is non. tee Ytktr, Geogr. Wart. ii. p. i i; Al-Idrisi (truss. jauhert), i. p. rut; Al-Mak~rizi, i. p. see, of. p. ri; Amtiisrau, lopr. pT 140-142. Quatrcmhre quotes part of this passage in Mr'rw. i. P. r5o. See ahose, tot. 2 ia and note. Apparrntly part of the Rod Sea.

FAGi 1 281 standing by itself, exposed to lthe son, and mocked wills a scole to measnee the else of the Nile, a work of skill, and the result of dieine guidonce. The afith of Ba'iinoh5 is the doy on which the son stood still foe Joshna the son of Non, hy God's permission, oct11 he hod Pott 103b vanquished the onbelieving Gentiles and gionts in hottle, therogh the changing of the son into eoeioos colsous ond the doable hoto swhich oppeoeed round it; cod on that doy swhen the sun shines on this pillor, it is known, from the mcanoee indicated hy its eays, to what height the Nile snill rise that year. At the top of the bill is KandhhI. In thin disteict there are tseo nonastceries which were restored hy the Muoallim tohqk, called Al-Azeak, the merchant, who was a notice of the town of Kift. GOne of these monasteries in named after Coluthus, and the other aftee the gloriouss angel Michael. They werec then in reins; buht the aforesaid merchant spent a large sum opon them, and set them in excellent order, no that the monks eamse and lined theree, to the nonshoer of fifty; and he planted near them many trees and omens and endosred them with properly in land, irrigated hy water-wheels, and produeing vegetahles, tlax, swheat, and other crotss; and the extent of this property won marked cout hy palm-trees, planted in carions places. He also presented foety yoke of oxen foe working the nater-seheels; and hre distrihoted mock money in atoms before hie died; may IGod rest his sootl1 ~The district called Fihfi e is in the soothern part of Upper Egypt. ITkhi day corresponds to Juce an, and the Paris S~rnaxarilum, ensswell as tiat teansloted by Me. htialen, commemorates the death of Joshna ox thin day. Ianashlis nosotise capital of aprovhnce, and] n s 085, bad 15,402 inhabitants. Itin Coptic name seenso to hare been lewit, sod the Copto-Arabic lists give the eneenspondiog Arahic snsme asi. The more onsetl foem, however, would seem so be lea, Kant; and in English it is geneeally weitten 'Keneb.' In the time of nonr author she place was in the peovince of Msfi. The Greeks sppear to lace called the towon Cool el Sefie Amflhineau, Ginge. p. 393 f Xtktt nooses both this place and the moonatery of Abfi Bakhtim which it n.. [tH. 7.]

2X2 CHURCHES AND AMONASTERIEI:S OF EGYPT. Here there is a monastery and a church named after Saint Pachomnius. This church is large and spacious, being one hundred and fifty cubits Fol.104a long and seventy-five cubits broad'; but it has now fallen into ruin. All the pictures in this church were composed of tessellae of glass. gilded and coloured2; and its pillars were of marble; but it was wrecked by Al-Hdkim. Kamulah. ~ Kamfilah. Here there is a church named after the glorious martyr Theodore. The glorious martyr Mercurius also has a church here; and there are two churches of the two glorious angels Michael and Gabricl. There are also two churches of the two glorious martyrs Saint George and Saint Victor, son of Romanus. There are also two churches of the glorious saints Sinuthius and John Abu Karkls. There are also here two monasteries of the glorious martyrs Aba Nflb and Theodore. possessed. Another Arabic name of the town is 13lffi (10b), which is nearer to the Coptic cBOfiwo'. The Coptic life of St. Pachomius describes the foundation of the great convent here which bore his name. Fa'fi is now in the district of Dashna, in the province of Kana, and in 188t had, if its northern and southern divisions are added together, 4,743 inhabitants, besides 99o Bedouins. See Yakt, Geogr. flart. iii. p. Af; Amelineau, Geogr. pp. 331-333; cf. his IJi's. de S. Pakh6me, p. 70 f. ' These measurements are interesting if they can be relied lupon. After so frequent mention of large churches, spacious and nobly planned,' these figures give at least Abf Salit's idea of a grand building. Taking his cubit at i ft. 6 in.. the church of St. Pachomius would measure 225 ft. in length by 12 ft. 6 in. in breadth,-truly noble proportions, surpassing all ancient church buildings now remaining in Egypt, except possibly the White Monastery. (A. J. B.) 2 Another instance of glass mosaic. See above, on the mosaics of Al-Kusair, fol. 50b. (A. J. B.) s The Coptic K&.toXAI. It was celebrated for its palms and vegetables. It is now in the district of Ku1, in the province of Kanl, and in I885 had 1,020 inhabitants. See YakGt, Geogr. isrlt. iv. p. ivv; Al-Idrist (trans. Jaubert), i. p. 27; Amelineau, GeoPr. p. 391 f.

trSVLrA A.ND I ''TS NErIGHBOIURHOOD. 283 Al- Usznhmt ain. City of Al-Ushmdnain 1. Iere there are two churches [respectively] of the holy fathers Peter and Mark; and two churches [respectively] of the glorious martyrs George and Mercurius; and also three churches of the pure and lofty angels Michael, Gabriel, and Raphael. Uswan asnd its neighbolurhood. ~ The district called the frontier-district of Uswan, which is contiguous to the former district. Here, near the fortress, and on the east side of it, there is a church of the Four Living Creatures, beneath which there is a pool of water; and beside this, it is said that Diocletian, the unbelieving emperor, shed the blood of many martyrs. Around this pool there was a wall, the greater part of which is now ruined. Fol.104b ~ The island of Batik, to the west of [Usw.n]. Heere there is a church of the Lady and Pure Virgin Mary, containing several chapels. the greater part of which are ruined. There is also a church of the saint and glorious martyr Theodore. ~ Island of Philae. Here there are many idols and temples. The island contains two churches, one of which is named after the glorious angel Michael, and the other after the patriarch Athanasius; these churches are beside the cataract. The House of Sanis stands on the bank of the river, to the west of [lhilae]: and near it there are several churches overlooking the river, but now in ruins. ~ It is said that at Bashawah there is a garden, the property of Ibn Kamil, which contains a wonderful palm-tree, such as has never been heard of elsewhere; and its peculiarity is that it casts off unripe dates, of which the kernel is eaten, and makes the most delicious food, while the outside is thrown away; and this is well known, and is related in the book of An-Nasr ibn Zulak. Kamtslah. ~ At Kamialah 2 there is a monastery named after the glorious angel We have already heard of this place on fl. 76 a and b, &c. We return once more to Kamftlah after the peculiar manner of our author. 0o2

284 CHURCHES AND MONASTERIES OF EGYPT. Michael, and known as the monastery of the Well, because in its neighbourhood there is a well of excellent water, from which travellers drink when they pass through this district. The monastery contains a keep, and is surrounded by an enclosing wall; and it is said to possess the body of Saint Pisentius, superior of the monastery in Upper Egypt. ~ B3 Harfikah. Here there is a monastery named after the glorious angel Michael, which contains a keep. Luxor. ~ Luxor'. Before the gate of this town there are idols standing like castles. Some of them have the forms of lions or rams, and are Fol.lO5a standing upon their feet in two rows, on the right and on the left. They are [carved] out of hard black stone which is polished. Within the town there are also great idols of hard black stone without number. Abysszina. ~ Abyssinia. This country is under the jurisdiction of the see of Mark the Evangelist3. Abyssinia is the same as the kingdom of The Arabic form Al-Aklsurain, the dual of Al-Aksur ( w\l), was often used as the name of the place, e.g. in the Sjnraxar'unm, and the Copto-Arabic lists of places. The form Al-Akasur, however, is used by Yiakt and Al-Makrizi, and is now vulgarly pronounced 'l-Akrsu- (Luxor). The Coptic name of the place is nI&nle; and the modern village, as it is well known, occupies part of the site of the ancient Thebes. See Yaklft, Geogr. itWrs. i. p. rr; AlIMakrizl, i. p. r.r; Ibn Dukmak, v. p. r.; Amelincau, Geogr. p. 234 f. The text has 'like that,' apparently referring to the signification of Al-Alcsur, which may be taken, as Yiakflt remarks (loc. i't.), as a 'plural of paucity' of the word keasr (A) 'a castle.' The following passage is obviously intentled for a description of the avenue of sphinxes which leads to the temple of Karnak. As Tellez remalrks: 'Depois que os Abexins tiveram noticia da Fc de Christo nunca tiveram mays que hum s6 bispo em toda Ethiopia, ao qual elles chiamam Abuna, que quer dizer Padre nosso. O primeyro de todos foy Sam Frumencio, de quem acima falamos; & assim como este Santo foy mandado de Alexandria por S. Athanasio, assin

ABYSSINIA. 285 Sheba l, from which the queen of Al-Yaman came to Jerusalem, to hear words of wisdom from Solomon; and she offered him splendid gifts. When the king of Abyssinia wishes to make the tour of this country, he spends a whole year in going round it, travelling on all days except Sundays and the festivals of the Lord, until he returns to his capital city. Abyssinia is contiguous to India2 and the adjacent territory. A metropolitan is sent from the see of Mark the Evangelist to Abyssinia3, from the patriarch of Alexandria in Egypt; and this dali por diante todos os mays bispos ou Abunas foram mandados a Ethiopia da mesma Cadeyra l'atriarchal ate os nossos tempos, em que Roma maldou alguns I'atriarchas como a liante vcremos. 'Since the Abyssinians have had knowledge of the Faith of Christ, they have never had more than a single bishop in all Ethiopia, whom they call AbanS, which signifies " Our Father." The first of all was Saint Frumentius, of whom we have spolen above; and as that Sait as tat Sait as set from Alexandria by Saint Athanasius, so, from that time onward, all the other bishops or Ab)flnas have been sent from the same patriarchal see, down to our own times, in nhich Rome despatched certain patriarchs, as we shall see further.' (Hirt. geral de Ethzopi a a la... compoosila nzI mesoa 'ltoJpia pelo Padre AM. d'Almelda...abreviada pelo Padre B. Tllez, &c., Coimbra, 1660, p. 93.) ' Our author here seems to look upon South-west Arabia as identical faith or forming part of Ahyssinia or Ethiopia, an error akin to the confusion of Abyssinia wilh India which appears lower down. It is true, of course, that the ruling race of Abyssinia, the Geez, came from Arabia, and brought with them the Ethiopic alphabet. Josephus speaks of the queen of Sheba as 'queen of Egypt and Ethiopia' (Ant. viii. 6); and Origen, St. Augustine, and St. Anselm, among others, believed that she was an Ethiopian sovereign. 2 Compare below, fol. io8b, where it is said that Abyssinia and India are identical. 3 There are several references to this practice in the patriarchal biographies. In A.H. 596=A.D. 12oo, and therefore in the lifetime of our author and not long before the composition of the present work, an envoy came from Abyssinia to

a86 CHURCHES AND MONASTERIES OF EGYPT-' metropolitan of the Abyssinians ordains priests and deacons for them. The king of Al-Mukurrah 1, who is an Abyssinian, and is an orthodox king, is the Great King among the kings of his country, because he has an extensive kingdom, including distant regions in the north of the country, and has many troops; and he is the fourth of the kings of the earth, and no king on earth is strong enough to resist him; and at a certain place in his country he possesses the Ark of Noah. Fol.10nb All the kings of Abyssinia are priests, and celebrate the liturgy within the sanctuary, as long as they reign without slaying any man with their own hand; but after slaying a man they can no longer celebrate the liturgy; and the conditions by which they are bound after they have killed a man have already been spoken of in this book3. If any of the Abyssinians commits a sin, he takes a handful of incense of the kind which is burnt within the sanctuary; it is composed of frankincense, of sandarach, of styrax, of ladanrum, of mastic, of aloes, and of cassia; then he confesses his sin over Lthis mixture], and throws it into the censer 4, together with dried rose-leaves. All the kings of Abyssinia are crowned with the royal crown in announce the death of the metropolitan, and to request that Iis successor might be appointed. This is related by 'Abd al-Lat.il, wlho says: i-ce v~S) +9ja i-y Ce-? Al- ~~y Ad JJ elL J, v JjlL j Jag 'In the month of Shawwal an envoy arrived Lfom the king of the Abyssinians, bearing a letter which contained the announcement of the death of their metropolitan, and requested the appointment of his successor' (ed. While, p. 196). See above, fol. 94 b. 2 The common legend in the East is that the Ark of Noah still exists on lMount Jfidl in lMesopotamia; see below, fol. 1 s b. s This proves the confusion in the mind of our author of Nubia willi Abyssinia; see above, fol. 99 a. 4Cf. above, fol. 8 a and 9 b, with notes. Tlhe caliphs and sultans of Islam were never crowned like Christian sovereigns, but the tradition is that a gold crown was worn by the ancient kings

AB YSSINAIA. 287 the church of the angel Michael, or the church of Saint George, beneath their pictures. After that the king does not wear the crown, but the metropolitan blesses him, and lays his hand upon his head, and fastens a band over his head and beneath his chin, and clothes him in a robe of brocade. The Abyssinians possess also the Ark of the Covenant, in which are the two tables of stone, inscribed by the finger of God with the commandments which he ordained for the children of Israel. The Ark of the Covenant is placed upon the altar, but is not so wide as the altar; it is as high as the knee of a man, and is overlaid with gold; and Fol.lO6a upon its lid there are crosses of gold; and there are five precious stones of South-west Arabia, from the time of Hamyar, the supposed ancestor of the queen of Sheba; see Wright, Christ/antmt, in Arabia, p.. (A. J. B.) The legend among the Copts and Abyssinians is as follows. On her coming home from the court of king Solomon, the queen of Sheba gave birth to a son, of whom he was the father. The son, named Menelek, wvas educated at home until he reached his twentieth year, when the queen sent him to his father to be taught the wisdom of Solomon, and besought the latter to anoint and proclaim his son king of Ethiopia before the Ark of the Covenant, so that henceforth there might be a line of kings instead of queens in Sheba. Solomon readily granted the queen's request, and after adding to the youth's name of Mlenelek that of David, and training him in the study of law and other branches of learning, resolved to send him home in state with a retinue of princes and noble pages. Among the rest he ordered Azarias the priest, son of Zadok the high-priest, to accompany MAenelck David to Ethiopia, and Azarias before starting secretly prepared a counterfeit Ark of the Covenant. This during sacrifice he contrived to substitute for the original, which he and his companions carried off with them to Ethiopia. Such is the story told with variations by Alvarez (Lord Stanley's translation), pp. 78-79; by Tellez, Hist. geral de Edhiopiz a alla, p. 63; by Zagazabo in Danhauer's Ecclesia Aethlopica, cap. iv; and in the Arabic history translated by MI. Amelineau in Conles et romans de I'lgype rhre't. i. pp. 144-x64. Zagazabo's account makes the young prince carry off not the Ark itself, but only tlie Two Tables of Stone. With the Ark or the Tables, the rights of sovereignty of the house of David were held to have passed to the royal family of Abyssinia. (A. J. B.)

288 CHURCIItES AND,IIONA'STERIE'S Ol E(,P7' upon it, one at each of the four corners, and one in the middle. The liturgy is celebrated upon the Ark four times in the year, within the palace of the king; and a canopy is spread over it when it is taken out from [its own] church to the church which is in the palace of the king: namely on the feast of the great Nativity, on the feast of the glorious Baptism, on the feast of the holy Resurrection, and on the feast of the illuminating Cross. And the Ark is attended and carried by a large number of Israelites descended from the family of the prophet David I, who are white and red in complexion, with red hair. In every town of Abyssinia there is one church, as spacious as it can possibly be. It is said that the Negus2 was white and red of complexion, with red hair, and so are all his family to the present day; and it is said that he was of the family of Moses and Aaron, on account of the coming of Moses into Abyssinia. Moses married the king's daughter3. The eucharistic loaves of the Abyssinians are disks of leavened bread, without stamp4. I.e. the royal family, who as descended from Menelek l)avid, son of Solomon, are descended fiom king David his father. On the subject of Abyssinian Chiistianity, the reader is referred to Tellez, op. clt., and to La Croze, Hist. du Chrzshiian2me d'l'lhirpie ( 739), and Geddes, Chur-ch listor, of El'thpoln, London, I696. (A. J. B.) 2 It is, of course, well known that the word Negus is the Efliiopic I37/': The form ti:l has been borrowed in Arabic as c5s". ~ This sentence is out of its place in the text. 4 The Coptic eucharistic loaf, which is also leavened, is on the contralr stamped with a design of crosses, each enclosed within a square border. The part in the middle is called the Isbodikon or Spourdion (IC.&OIKOtn or CnOt.IKOr a corruption of StoerorKov), and the former appears in the Arabic Isbulidtiun, e. g. in the modern (1886) Cairo edition of the Coptic Liturgy in the rubric before intinction. Round the central design of the wafer are the words Holy, Holy, Holy Lord (&Vioc &lOC V VIOC K1-psOC) or the like. See Vansleb, Hist. de l'Eglse d'Alex. p. 99 f.; Buler, Copic Churches, ii. p. 278 seq. Tellez says of the Abyssinians: 'Detraz da Igreja para a banda do Oriente esta sempre hua cazinha, a qual lie a casa das hostia', & nella ha apparello para se fazerem; & vem a ser a

A. Bl'SSI'IA. 289 ~ The Abyssinians use vinegar with water for their communions, or water alone; yet this is not from want of wine, but is a custom inherited from their ancestors. hostia hum bolo fermentado, o qual sc nam guarda d' hum dia pera o outro, & se espantam de n6s nam fazermos as hostias pera cada dia.' ' Behind the church, at the east end, there is always a chamber which is the bakehouse for the eucharistic loaves, and in it there is the apparatus for making them; and the eucharistic loaf when it is made is a leavened cake, but is not kept from one day to another; and they are scandalized at our not making fresh hosts every day.' (Is/. gferal de Ehizopia a alla, p. 97.) The cazinha of which Tellez speaks corresponds to the bakehouse (....a.) attached to the Coptic churches, as we have seen above, fol. 30 b, &c. (A. J. B.) Tellez says: ' O vinho que preparam pera a missa vem a ser d' esta maneyra; trazem quatro ou sinco passas como ja toquey, que tem guarladas, as quays desfazem, quebrando as corn os dedos em hum pucaro de agoa, mayor ou menor, conforme a quantidade da gente que ha de commungar; porque todos commungam sub uiraque specie; & o mays certo he que sub neutra, porque evidentissimo he que a materia aqui nam he vinho, senam agoa, poys hum pucaro de agoa nam se pode tornar em vinho s6 com sinco ou seys passas. 'The wine which they prepare for the Mass is made in the following manner: they bring four or five raisins, as I have already mentioned, which they keep in store, and these they crush by squeezing them with the fingers in a cup of water, larger or smaller according to the number of communicants; for they all communicate sub utraque specie, or more probably sub neutra, for it is abundantly clear that the element here used is not wine but water, since a cup of water cannot be changed into wine by the mere addition of five or raisix ns.' (Hist. geral de Ethopia a alla, p. 97.) Alvarez states the same fact; see Lord Stanley's translation, pp. 25, 28, and 412. The statement of Tellez is repeated by Ludolphus; see his History of Elthiopia made Eingl'sh bY J. P. Gent, Bk. III. ch. 6. Danhauer also states that the Abyssinians used a chalice of raisin wine (vinum ex uvis, defectu vini ex recentibus uvis expressi, passis mira arte expressum), quoting Zagazabo as his authority. Our author agrees with Tellez that such a chalice is in reality one of water, not wine. (A.J. B.) p p [IT. 7.

290 CJJURCIJJC'S' IN1 itIONAlSTJRIJ'.S (a" c pv In Ahysninia there are many Muslims, earls of swhom pays a tan of three asf~atkdaf of iron, and these are lihe a hroad spit, and hoot at the end the inspression of the hing's seat. Fnlt06hb The hing possesses, among his treasures, the throne of king David. upon srhich he sat to give judgment; and upon it, all round it, and upon all its sides, there are crosses of gold. The fathers and patriarchs used to swrite letters to the hiugs of Ahyssinia anod Nuhia, twice in the year; and the taut of them svho did so seas Zacharias, the sixty-fourth patriarch; foe Al-lj~him forhad the practice, swhich ceased frota that time until now. Nevertholess ohen a letter comes from any of these Sings to the caliph at Misr or his vinier, hr hids the patriarch write a reply to the letter, with all the respect and reverence due from Christians, and all the complinsents which ace contomaryamongtihem. The patriarch chargesthiekingofAhy-so~iniatoavoid avsociation with the Muslihms, who are under his governsment. Formerly it seas customary with all the Sings of Ahyssinia as well as tlseir suhjects to have several selves'. This continued until the patriarchate of AnhS Sinuthius, the sixty-seventh patriarch -C; who commanded tise metropolitan to heing thens hach from this mode of tile to the mode of life mxisting among the Christians of Egypt and Syria, and not to authorize Apparertly a nord of Greeh origin. Danhaure's testimony on this point agrees with Abhd Stlill's: 'segcs olimo sen out septemn huhuerast uounes, aulici communitee duos out tres, ceteri pro luhits prostsres dnmcstica fert, aheram.priorioaddunntautsuperadduntsteriam.' The priests, however, were never allowed more thou one wife (tcclb Aechdop. cap. v. ~ 3). Alvareo (ILord Stanley's trans. P. 45) seems to soy that in places potygamy was common, and was rot forhidden hy tlhe 'hing or magisteates,' hut only hy the church. Yets 'every manowho has nnse than onor wie does not enterdth church norsrcenvess the sacrament; and they hold him to hr excommunicated.' Bat the hanuisreasilycremoved. (A.JE.) This is as error. The sissy-seventh patriarch was Cyril (see bohve, flo. 44 h, &c.), who ordained Seversus metropolitan of Ahvssinia; and it was this Severus who hy exhortation and threats put dowu polygamy. See Renaudot, Hia[t Paiv. P. 453 The dots refereed to is ahout AnD. tu86. Sinuthius (Sauntius), dhe

.IJ'SSI.I/.IA. 29 the king and his subjects to do as they were then doing; and after this the Abyssinians refrained from following their former custom, and began to have each of them one wife only. [This patriarch] also established that in the rite of consecration of churches the same customs should be followed as in all the churches of Egypt; and he bade the metropolitan direct the Abyssinians to slay at the completion of the building of a church twelve beasts', namely four Fol.l07a oxen, four sheep, and four goats, three at each side of the church; and that they should distribute [the flesh] of all [of them] on the day when they ceased from the building of the church, as a gift to God who had helped them to complete a house in which offerings should be made to him and in which his name should be commemorated, and supplications and prayers and praises should be offered. sixty-fifth patriarch, occupied the see in the first half of the eleventh century. (A. J. B.) This custom of sacrificing animals at the consecration or completion of a church is quite unexampled in Coptic church history and quite against the Coptic canons. It can only mean, I think, that the patriarch sanctioned the maintenance of a purely Abyssinian practice. From the earliest times there were large Jewish settlements in Abyssinia, and it is probable that the custom of religious sacrifice derived from the Jews remained after the conversion of the people to Christianity, just as it remained and remains among the Arabs after their conversion to Islam. It must be admitted, however, that the Copts also retained the custom of slaying if not of sacrificing animals on certain solemn occasions. Lane instances the killing of a sheep or lamb at the bridegroom's house on the evening of a wedding, when the animal is slaughtered at the door and the bride steps over its blood; and he mentions that at Christmas, Epiphany, and Easter, when the Copts pay regular visits to the tombs of their relatives, a buffalo or sheep is commonly slain and given to the poor as an act rather of charity than sacrifice. (jMod. igyptians, ii. pp. 292, 296.) But the Muslim sacrifices are far more numerous and more distinctly ritual in character (op. cr i. i. pp 67, i6, 302; ii. 221, 259, 268). The present writer has seen Muslim sacrifices with a propitiatory purpose both in Egypt and in Asia Minor. (A. J. B.) p p 2

09 2 CIPURiCHES AND 11ONA STEEJE1,S OF EGYPT. Saint Thomass. ~The church of Thomas the Disciple and his holy hand, with which he touched the Lord's side, and which is still living, as a witness to lire resurecction of the living Cheist from the dead, and of Isis ascension into heaven. This hand is pant of thc hody of Saiot Thomas, whicts ties in a church upon one of the Indian Iislands in the salt sea, whichs has heen desceihed hy travellersansong those things that are celeheated among men down to one oswn day. Nortlr-western Africa. ~ Westeen Afcica. The gospel war preached in this country hy Philip the Apostle', whose name means Lover of Horses. [Thsere in ins I. e. at Mailapur or Sto Tirono, the soburbr of Moadras. It is not strictly on island, butthere is watee to the north and sooth of it ard a great lahe ehlincdthe town, and at the time of the monsoons tire place hecomes almost as island; see Grrmaicn, Kiodhe der Tdoerascdri'slen,, 18 tt, P. 2~ I f. It hosnof conese been muc~h dispnted whether St. Thomas was bunried io Indlia oe at Elersoa. Assemani says that all old Syriac and Arabic writers agree tlhat St. Tlhomas soas bnried at Calamina and translated to Ed essa; see Bit. Or. ii. PP. 387-39i TIhe questiors is fnlly discussed in Germane, opi. citl. This aothor ssrggests as an explanation of tire name Calamien, that it arose from the answer to tire question, Whererswas St. Thomas martyred?' to which the reply in tire Malayalin langoage woan: Mhailapur Calurmina,' i. e. 'On a rock near hMailapnr' (OP. car. P. 43). 'The statement that Sr. Philip preached is north-werstern Africa, especially at Caerthage, is in agreement with some of the apocrypiral Acts of that Apostle; see Acta SS. at Mlay i; Lipsios, Die ajecr. Alorebtgechcicdte, iii. p. 32 ff.; Wright, Apocr. Acto of the App.; Coptic b'ynaxarrirn at Hather s8=Nov. 14; Cesntrts of the Help App., translated from the Ethiopic hy M~alan, pp. 66-76. The Greeh arcnounts mahe Sr. Philip die at Hierapolis in Syria, ard tire Syriac account merely descrihes his mission to Carthage and says nothing of his death theree. The Coptic Sysaxarium, however, is more enplicir, anti states tirat the Apostle won pnt to death in Africa, and that an angel carried iris hody away to Jerusalem;t hnt that suhsequrrntly the people all hecame Cirristians, and prayed to God that lire wonld restore the sacred rerlics to them, which nas niriacnlonsly accomplIished.

SPAIN. 293 this countryl the church of Saint John, and a church named after the Lady and Pure Virgin Mary, which was founded by a travelling merchant in the year 93I of Alexander (A. D. 618-619). The country still further west is inhabited by Romans; and much snow and hail falls there, and men and beasts die there. Carthage. IIere is buried the body of the aforesaid Philip.,Spaiz. Spain is the seat of the dominion of the Muslim Berbers of the Fol.107b west; and at its extremity is the seat of the kingdom of the Roman Ftranks. ~ The book of Al-Khitat bi-l.lisr' relates that when 'Amr ibn al -'Asi 2, the emir of Egypt, captured the fortress of Toledo in Spain, in the month of Rajab of the year 93 of the Arab dominion (A.D. 712), through the agency of Milsai, he found there a crown 3 which was said to be the crown of Solomon the son of David, and also his table which was of gold encircled with gems, and was worth alone 200,000 dinars; and besides this he found money and valuable treasures and precious jewels and vessels and arms beyond all price. ' By Al-Kindi. 2 This is an crro, probably of the copyist and abbrcviator. Mftsa was not despatched to Spain by 'Amr, who had in fact died more than fifty years earlier. 3 The capture of these treasures of Solomon by the Arabs on the conquest of Toledo is related by several historians. See e.g. Al-Ilakkanl ed. Dozy, &c. i. p. iAr; AI-Alakin, fitW'. Sarac. p. 85. Yalut says that Toledo (Tulaitulah or Tulaitalah) had been visited by Solomon, Alexander, and Jesus Christ. The treasures of Solomon were famous in Europe before the Arab conquest of Spain. Procopius (D) Bello Golh. Ilk. i) says that among the spoils carried away from Rome by Alaric were the ornaments of Solomon, the king of the Hebrews, remarkable for the brilliancy of the sapphire, with which they were incrusted. They had, lie says, been captured at Jerusalem iby the armies of Titus, and they were taken bly Alaric from Rome to Carcassonne. From this city they must have been carried off by the Visigoths to Toledo. Cf. Gibbon (ed. i838), iv. p. 129. (A. J. B.)

294 CHURCHES AND MIONASTERIES~ O/F EGYPT: The Miracsslouss Olive-/ret. The place called Augur wva-Ay'ab' is neae Mareal~, tisere being a distance of three days' joueney betsreen them. Htere is the church of the Pace Lady and Virgin Mary. The biographies [of the patriarchs] relate thac at the done of this church there stands an olive-tree sehich has no green leaves upon it I;bat that on the day of she festival of that church, at sunrise, this tree becomes green while all the people aee tnohking at it, and its brancheno spread, and its leaves unfold, and fruit appears npon it;- and the bauit deepens in coloor and grows and multiplies until the usiddle of the day swhen the tree is covered swith Fntol.18 olives. Then the priest in charge of the church comes oat, and takes some of the olives, swhich he presses, and seith the nil of sohich he lights the laseps. And the people who are assembled pray, and receive the communion, and disperse to their own homes. Aftesrwards the priest in charge of the church collects that swhich is left of the olives, and has them pressed; and they supply the chorcs swith sufficieot oil for lighting the lamps doring the whole year. This [story which has hers related] was written by the sheikh Abhi 'I-Barakht Maohih ibn Manyher ibn 1stufaeraj, the Alenandrian deacos, in the biography of Anbh Christodulos, the sinty-sixth patriarch. North-seeo/erss Africa. The City of Darkness. Between this and the town of At-tkrhn. there is a ricer called the Jarjar, the svidth of swhich is yen mites [or] 100o parasangs __ _ _ __ _ _ _ _ I Le. 'M/oss remashoble and most wonderfal.' The itos heers omitted beforeJ2 )i Altarea (steeds) is soell known from the Greek and Lotise grographers as amtownunear ae ohrareotis, It existeed foe some time alter tire Arah cootquesm, hot few traces sow remain of it. This story may he compared with the iioghish legendl of dtne 'holy- dhors,' whieh blossoms at Christmastide. (A. J. B.) We seem heree so be in she region of pore legentd. The stotemernt it taken hynour aodtor from the took of Cleneee/(see below), which speoks of the riveer jarjor near tire City' of Darkricses, and saps thot it was5 son paroabals ositNitit sro yip. Re/i. fir. 294, P. 302.

XOR' THI- IWESTERA A FRICA. 295 ~ The town called Al-ltzarikual is in North-western Africa, near Carthage: and Paul' the Apostle preached and founded several churches there. One of the latter is a church named after the Pure Lady; it is 3.000 great cubits in length, and 1,153 cubits in breadth. The river [Jarjar] was divided at this [town of Al-Lfzariku], and thirteen different paths were made through it. This [town] was seen by Peter, chief of the apostles, when he visited it, according to the testimony of the Pol.lO8b Roolk of Clcmcnzt. The people of this town used to keep the feast of the idols on the 2ath of fyar, every year; and on this day they wove roses into garlands and placed them on the heads of their idols, and offered them fresh honey: and fartk as-sabfl from among their stores. There was in the town of Al-Llzarikin a talisman 4 upon the walls, which warned the people of the approach of a stranger, and then they forbad him to enter. That river [Jarjar], at the prayer of Paul, was This name is apparently so written in the AIS., but the copy of the Book of Clenmet at the Bodleian Library writes the name JS\jl, and says that this city is upon the shores of the Sea of Darkness (Atlantic) and near the confines of the world; see iTS. Bodl. Or. 294, p. 302. 2 The Bodleian lS. just cited relates the mission of St. Paul to this city in similar terms, only at greater length. 3 I suppose J-I1 to be written for J-xl, as yI is frequently written by our scribe for,. The copy of the Book of Clement in the Bodleian puts the following words into the mouth of St. Paul, who is describing his mission to this city: ^sa Jal +1l eas j ".Js son -c La JI -s/ ^ 5 a ~j LEn rej.l m eJ 0U5a, \..: Jc S.w. j a9 - i'O 'Sa ' I arrived there on the r2th of the month of Iyar, and on that day the people of that city were keeping a great festival, on which they made wreaths of roses and placed them on the heads of the images and they offered to the idols young leeks from their stores.' (AIS. Bosll. Or. 294, p. 303.) his is described in the Book of Clement, which slates that it roared with a voice like thunder, saying: I Here is a stranger who is come to you!' (loc. clY.),

296 CIIURCIIES~ AND t MONA STERElE OF EGYP1T divided by thirteen paths, and he baptized in it s 8,ove men of the city, and they built seveeal large ehurches; and lout broke the talisosan of which we have npoken; and at bin prayer God planted the olive-teree from which the oil is pressed swhich srrves for lighting the lamps of the churches in this city. Jssdia. ~ India. In this coontry there is neither heat nor cold, because it is on the equator. It is the land of Abyssinia 1, which is also called AI-Hindah. All its inhabitants worship the Buddhas' and the son and the fire. It is the land of India, and its shores arc far from Egypt; it is very extensive. and contains a moltitude of inhabitants; it is surroanded by the seas and the expanse of waters, over which ships pass from the coasts of Egypt; and, on land, India lies next to the frontiers of Persia. FoLtO09a India lay is ancient times in the darkness of idolatry; and Thomas'3, The confusion of Etisiopia witlo lndia is as old 0s she beginniogs of Greek literature and remained sitl its totes; days. See IHomer, Od. i. o3, 04; H~ered. iii. 9 and cii. 70; Aesehylos, Promztheaz, 1. 8o8 f; Tibullos, EfrIg. Bk. ii. 3, g;; Virgil, Gezrg. ii.sshi6andiV.o293; Sitrabo, i.and so; josepkus, BelfJod.ki.sf6.4; Cosmos tndicoptoastrs, op. Miger, tom. IS, P. set; Epiphaoios, on Ancoral, ii. p. ho E; Philostoegius, iii. in; Procopius, Bell. Jlers. i. ig, p. 58 C, D, aod Dr Aedfteofs, v,p. engB; Nonoss, Diorg'olzea, oaii. 394 ff. Cf. Letronen, zllfrlaouv pooar thief. do Chrizfrzsizue em tgrpile en Nobie rl es Abyrzsine, whvere these passoges are refererd to. Mr. Tbos. Wright is his Early Chridkdniby in Arabia has a learned note is which hie chaos plainly the extensien of the term India tocoe Ethiopia and Arabia Ferim as well as the great penissala to swhick the word is proprrly applied. (A. J. B.) Cf. Al-Birbsi (ed. Booboo), pp. so-, sr, o,roW, foe mention of Buctdha () The qurstion of the mission of St. Thomas totIndia is discussrd at length in Grrmonn, Morohe der Tdonzzedrizbs.en The Syriac Acts of bt. Thomas containing as account of this mission serrr puhlishrd by dhr late Dr. \Wright is his Apoer. Arct of ihe App., London, et7e, and they are probably as early as thr secood or third century an theri present form. The namr of the king Gosdophzeroes or Gooolaphomus is confirmed theough modern research as host of Undopherres, echo was reigning about half a centuryohfer Christ is the calley of the Indus. Cf.

INDIA. 297 the greatest of the twelve, who was sent thither, announced to the people the message of salvation. This glorious apostle converted them from the worship of idols to the knowledge of the truth and the way of salvation; and he baptized them in the name of the Father, the Son, and the I-Ioly Ghost; and they received from him the orthodox faith and built many churches. He ordained over them, as bishops, priests, and deacons, those of whose constancy in the faith which they had received from him he was assured; and he taught them the rules of religious worship, and the consecration of the holy mysteries, and the rite of offering incense during their prayers and liturgies. So he led them to the knowledge of God. He also performed startling signs and extraordinary wonders before them, such as they had never seen or heard of, and confirmed their faith, until they abandoned the worship of idols and the offering of sacrifices to them, and learnt from the Source of intelligence the extent of their errors and of the falsity of their beliefs. Thus when the minds and hearts of these people were enlightened, they set themselves to build a church to the great Thomas, who had been their guide; and in this church which they erected to the great apostle Thomas, from whom they had received the orthodox faith, God manifested a great sign to them; for, when the building of the church was completed, God sent the sea which covered the road leading to the church. And when this apostle was martyred, and had finished Fol.lOOb his fight, and obtained the crown of martyrdom, his body was carried to this church; and they placed it in a chest of skilful workmanship, and overlaid it with gold. And when they saw this other wonder after his martyrdom, namely that his right hand was not changed from its former appearance during life, they marvelled, and their faith was strengthened; so they made an opening in the chest through which his holy hand came out, as a manifest sign to all who saw it. Now the sea which had covered the road to the church went back from it every year; for God sent a wind which drove the sea back from the road, which was Lipsius, Die Apocr. Aposlelgeschichle, i. pp. 225-347. On the Coptic Acts of the Apostles see Prof. Ignazio Guidi in Rendieonfi della Reale Accademia tei Lincei, ols. iii. and( i'. (l,I [TL. 7.]

298 CHURCIHES' A,'D AJO5.fIASTERIES OF EGYPT. thus laid open for the assembling of the congregation at the festival of Thomas. For men came thither from all parts and walked along the road to the church, as the children of Israel walked, when the Red Sea was divided for them, under the guidance of the prophet Moses who prayed for them before the Lord. So God showed a similar sign in our own time, through the prayers of this great apostle and his great dignity in the sight of the Lord, who confirmed his teaching by so mighty a miracle, which has never ceased. Thus the people who assemble at this great festival, celebrate it and receive blessings; and the priests Fol.llOa celebrate the liturgy and take the holy mysteries. and dip the holy body in the pure blood, and place it in that pure hand. Then all the people 'This story of the communion of St. Thomas is to be found related by at oriental In'elate who visited Pope ('alixtus I at Rolne in.D1. 1122, andtl siho is called in the accounts John, patriarch of India. Tro indepenicnt narratives of this visit exist; one in the C/Aronrcon A/lb/'//lf-i' eonacht i pulblished in Leibnitz, Acessbrrnes Iz:toreiae, ad ann. 1122; and tie other in 37l1//'11onzi' PTe/era Analecta in a letter written by Abbot Odd(o of Pt. RSmy to a Count Thomas. Oddo says that he was present at the ' patriarch's' intervice with the Pope. He states. according to the testimony of the Indian prelate, that the church of St. Thomas was surrounded by a river, but that eight days before and eigllt days after tlie festival of the apostle the water retreated so that the church could be reacced on foot over dry land; the body of the saint was seated upon the bishop's chair, and received in its open hand the offerings that were made, unless a heretic approached, when the hand at once closed. Allericus, whose accounlt varies somewhat from Oddo's, adds that the host was handed to tie apostle (luring the mass, and that the people received the communion fi-om his open hand, thich, however, closed on the approach of a misbeliever. See Germann, op. cil. p. 16), f. Another account of this communion-scene is to be found in the Itinerary of John of Hesse, who appears to have travelled in the fifteenth century, but wlo places thle relics in the city of I-Iulna, four days fiom F.dessa. Ullla is also tihe same given lby Allericus to the episcopal city of Jolln of Illdia. The ' Itinerary ' states that I'rester John dxelt at Edessa. The body of St. Thomas was placed in the episcopal throne, and the communion is thus debscibed: ' lissa igitur finita Presbyter Joannes, archiel)iscopi et cetcri praelati religiosi curl aliis hornilibus christiallis devote geniculanlo, et humillile se inclillaldo

INlDIA. 299 receive the holy mysteries out of tlhe palm of that pure hand. and they continue to communicate in this manner one after the other until the hand grasps one of the congregation; then they all glorify God, and the priests communicate the rest of the people. Afterwards the priests carry that chest in their hands with chanting and with great rejoicing, and set it again in its place, after tlhe people have kissed it and been blessed by it. When this religious service is over, and as the people are about to disperse, they are blessed by that man, whom God has chosen out of the people to remain for a year in the service of that pure body, to keep the candles lighted before it night and day. The people also leave with him all that he can need, and all depart to their own homes. And when they reach the shore, and not one of them is left behind. then the sea returns as it was before, and covers the road to the church. This custom has continued without interruption for ages. When the people return the following year, they find that that man, who was left to serve the body of Saint Thomas, has died at that very hour and is still warnm. Praise to God, who is great and glorious in his saints, and works miracles for their sakes. To him be glory! Town of KIulam2. All the Christians who live here are Nestorians. Fol.llOb accipiunt sacramentum (le manu apeostoli. Patriarcha vero ministrat seu porrigit apostolo sacramentum ad digitos qui dignis tribui t et rctahit indignis. Apostoli autem manus stat aliqualiter elevata et semiclausa, et ob reverentiaml duo archiepiscopi apponunt mianus suas ad brachium apostoli, non talmen regendo manus ejus. Corpus auteln apostoli cst incegrum et illesum cum crinibus et barba vestimcntisque suis quibus vivus utebatur. Est itaque pannis pretiosissimis coopertumn. Etiam ad praedictam ministrationlem corporis dlomini serviunt dluo alii arclliepiscopi tenentes patenas sub manu apostoli.' See Gustav Oppert, Der PresbyJlerJohannes lin Sage und Geschichfe (2nd ed. 1870), p. 189. One of the first visitors to the church and relics of St. Thomas at lMailapur in modern times, the Portuguese, Diogo Fernandes, who was there in A.D. 1517, found an old man who attended to the lamps of the church, and stated that this office was hereditary in his family. The church was then in ruins. See Barros, Da Asia Dccada i. (ed. 1777), t. iii. pt. ii. p. 223 ff. In A.n. 1547, the Portuguese laid the foundations of a new church; ibidr. p. 226. 2 I.e. Quilon, on the coast of Travancorc. See Yal.kit, Gcogr. Horl. i. p. r.. q1 q 2

300 CIURCHES AND MONASSTE.RIES OF EGFPT. There is here a church of the Lady and Pure Virgin Mary; and a church of the glorious saint and great martyr Saint George. FahstrL. H-ere there are several churches; and all the Christians here are Nestorians; and that is the condition of things here. It is from this place that camphor cones; and this commodity [is a gum which] oozes from the trees. In this town there is one church named after our Lady, the Pure Virgin Mary. Arabia. San' 2 in Al-Yarnan. Here is the church called Al-Kalis, which was founded by Ibrthim r, who ruled Al-Yaman on behalf of the Negus, king of Abyssinia, and is the same as Abraha al-Aishram 4, whose nose was mutilated in battle, so that he was named Al-Ashram. He built this church, and decorated it with gilding and beautiful paintings, and in hlis article on China (T&JI), i. IpP pf-f.. lThe Portuguese discovered a church at Coulam' built by 'disciples of St. Thomas;' see Barros, op. cir. p. 235. So the word is written in the MIS. I can only conjecture that it may be a clerical error for MAanstr (.A.)) or Mhanstlrah, a country in north-west India at the mouth of the Indus. This country swas particularly famous among the Arabs for camphor. See Al-Mas'fdi (ed. Barbier), i. pp. 207, 377-379, an(t iii. p. 49. The capital of Yemen (Al-Yaman). See Y\akft, Geogr. Wort. iii. p..r.. Yemen was conquered before the birth of MTahomet by the Christians of Abyssinia; see the account given by Gibbon in chap. xlii and Johannsen's Hlstoria Yemanaoa, Praef. The story is clearly told in Thos. Wright's Larly Chrzstianity in Arabia, p. 89. (A. J. B.) Generally called Abrahah by the Arab historians; see At-Tabari, Ta'rflkh ar-Rusul wa'l-Mulk (ed. De Goeje and others), prima series, pp. srl-sir. He is famous as the general who attacked Mecca in the year (A.D. 570) in which the prophet AMahomet was born, the year called, from the elephant which accompanied the army of Yemen, the Year of the Elephant. Our author's description of the church of Al-Kalls is much fuller than that given by At-Tabari, op. ci. p. c-r ff. (A. J. B.) The scarred' or ' mutilated.' At-Tabarl says: A~ X 4 0r r\ill a Ap raa1 G oda t i, aesY. tI DEtJ Lyr?. & Le l j ^1\\1 a.Litl &tlaJL (s li: la, al Ospd s ilt, -lJnj ^5^\ tmS -C? tac>

AIRABIA;. 301 and paved it with coloured marble and [set up] marble pillars; and all the time he was living and sleeping in the church. He adorned it with the most beautiful ornaments of gold and silver and gilded and coloured glass, and he overlaid the doors with plates of gold studded with silver nails, and silver studded with massive gold nails; and on the doors Fol.llla leading to the altars he put broad plates of gold, and he set them with precious stonles, and in the midst of each plate he set a golden cross, in tlse centre of lwhich was a red, transparent carbuncle: and ardund these jewels were flowers of open work in various colours, so that spectators were astonished at it. And Abraha bid men make pilgrimagesl to that church, and so they locked thither from all parts. Anld he made for it a screen of skilful workmanship, composed of ebony and sdtsam-wdood, inlaid with pure white ivory, beautifully carved. So tle fame of this church spread over that country, and those who had not seen it heard of it, and multitudes made pilgrimages thither, and brought votive offerings; and many men lodged in tle church and spent day and night there; and the king provided for those that lodged there, and built chambers for them to dwell in, and erected houses which he made the property of the church. This king was a xnise man, learned, loving God and doing good to men, just in his judgments, good in his life, honoured by all kings, without enemies who feared him, on account of the goodness of his life; according to the testimony of Fol.lllb the history of At-Tabari. 'lIc built this church in marvellous fashion, such as had never before been seen, with gold arld woldetlful paintings; antd lie wrote to Caesar to tell him tllat ie intended to build a church at San't, to be a monument of lasting fame; and he begged Caesar to help him in the work; and so Caesar sent him workmen and mosaics and marble' (p). ro). 'Caesar' was the emperor Justinian I. Cf. Wright, op. cit. p. 95. (A.. B.) So At-'Tabari, l/c. ci. The announcement that Abraha expected the people to go on pilgrimage to Sant'a and to neglect the Ka'bah of Mecca, so enraged the Arabs that more than one of them went to San'a lor the express purpose of defiling the church, and this led to the invasion of the I-edjaz. (A. J. B.) 2 Many such screens are now to be seen in Coptic religious buildings, though perhaps of less magnificence. Sec (',palf' Churches. (A. J. 13.)

32 CHURCHES AND ) MONA.ISTERIES OF EGYPT. Marfir ad-Dair. This is a church inclosed within a strong wall; and it is now called Makbarat al-IIukarma 1. In this district lived Abhi Sharwan, the emir of Al-Yaman under Chosroes. Thammdnn. The village called Thamanin. The mountain of Kar(a:k' is in this neighbourhood, and here the ark rested in the time of Noah, and went up from the mountain called Al-JCida. It is very high, so that there is no higher mountain on earth than it and from it there is a view of the four corners of the earth. 'The P'entateuch bears witness that God, to whomn be praise, sent a wind upon the earth; and the waters decreased. and the fountains of the deep and the windows of heaven wcre stopped, and the waters were abated after )o days; and the ship or ark of Noah rested in the seventh month, on the twenty-seventh d'ay of the month, upon the mountain of Klar(li at a village called Thamnirlin. according to that vwhich has already been said. Cities built Iy unknorIn FounderLs. Among the buildings of which the founder is unknoon, and wllich I mention to preserve the memory of them, is Ghutmldai '. now a licap of ruins, such as are unknown elsewhere. 'Uthsman overthrew it in the days of Islam, but its ruins remain until now. Ary.lt ", the Abyssinian, Fol.112a who conquered Al-Yaman for the Negus. king of Abyssinia, laid Ghumndan waste with other cities, before the appearance of the Muslims. ' I..' Burial-place of the Wise men.' 2 n Mesopotamia near Mount Ararat. See Yakfit. fGogr. fl'l-i. iv. Ip.. " A part of Mlount Ararat. See YX1kili, GeCgr. I'orl. iv. p. oi; Eut)cliius, Anenales, i. p. 20. f A fortress in Yemen ibetseen San'.i and Taiwali. Some said it was built by demons at the command of Solomon. It was destroyrd by lhe caliph 'UthmInn. See Yakfit, Geonr. Wort. iii. p. r. 5 See Ibn Hiisham, Sirah &Seytrizind /l!aNIamma, i. 1).; At-'!-Taari, op. (l, prima series, p. sr,.

COP'YI.T''S AOTI'. 303 San'a in Al-Yaman and Istaklhr in Fars and Al-Ailah in Al-'Irak arc in the desert. The history of Al-Manbaji relates that king Solomon, son of the prophet David, king of Israel, was valiant and a great conqueror and was feared and magnified, and yet was gentle and humble, merciful, chaste. quiet of spirit and free from anger or hatred; and that he built Tadmor2, and made wonderful things there, and named it City of the Sun; and that he built Durrah 3, which is in the midst of the sea; and built a great altar near the city of Kiirfin. The city of Aulkir was built by Kitrun of stones overlaid swith gold; and among the stones of the mountains of that country there are some that shine like gold, lite golden and copper marcasite. When the building of this city was finished, it presented a wonderful sight when the sun shone upon it, unlike any other on the earth. City of Khauliya. This was built by a king called Jiyll, and he nade its structures lofty. It became a great city, and was inhabited by the women. to the time of Solomon, son of the prophet David, upon whom be peace Fol, 112b Copyist's Notc. Iere ends the work of the author of this history. For he was unable to make his work complete on account of the extent of the surface The to0wn whicll occupiecl the site of the ancient Persepcolis. Moany legends were told of its foundation. Perhaps the most popular account among the 1ulslinms was that it swas foundedl bi)- Solomon, ewho spent tile dain tlhere and tile night at Tiberias or T'admor; see Al-Istakhri, passim; Al-eIas'ot(l, iv. p. 76; YtIfti, Geogr. Irt i e. i. r. The filst mentlion of ille remains of Persepolis in modern European literature is to be found in the report of(Giosafat Barbaro, the Venetian envoy iln 471; see Ramusio, ci;ggi' (ed. i606), vol. i. f. I07: and the first full accounts nere given by the Augustinian fiiar Antonio de Gouvea, see his R]cla~eo (1611), fol. 30; anld by Don Garcia de Silva y Figucroa, De rebus Persarumn izrsto)la (I620). pp. 6-12, translated in Pu as Prc Plgi ns (1625), ii. p. 1533 f. Tadmor was said, like Istakhr and Ghumdlan, to have been built by demons for Solomon: see Yalfit. Gcogr. Irii-/. i. p. A,,r. The passage of Al-Mlanbaji may be found in the Bodleian IS. 1lunt 4178, fol. 102 b. ' There was Darralah off the coast of Pleria.

304 CHURCHES AN-D MNAIASTI'RI/'S 01F' I(; 'PFT of the earth in the east and in the west; yet he collected matter which no other has collected, and he devoted extreme care to his work. Nevertheless he was concise in his exposition, because he shunned in his narrative all amplification that was not necessary. ~ That poor, wretched, feeble slave, the copyist, has copied what he found in his copy, without addition or subtraction, according to the direction of the Shaikh' Ar-Ra'is al-Akram Abl 'l-Faraj, son of the Shaikh Raphael, son of the priest Abul '1-Farabi, surnamed Sandlk al-'Ilm. This priest was the chief of the priests at the church of 'Al-Mu'allakah in the Fort of Ash-Shama' in the city of Misr. This book describes how the priest Abui '-Ma'Abi, son of the priest As-Sabi Abfu '1-Fada'il, son of the priest Al-Muhdab, celebrated the liturgy on the Feast of the Cross, in the church of Al-tMu'allakah, on the 1 7th of Titt, and placed his finger in the chalice, and it was immediately dyed with natural blood 2. When the priest saw this great miracle, he was serving Fol.1l3a as a scribe in the Divan of the frontier-district of Alexandria. but he gave up his work and lived in his cell at the said church, with a covering always over his finger, and thus he lived until he died. May the Lord rest his soul, and have mercy upon us by his prayers! ~ The work of copying this book was finished on Wednesday, the 2nd of the month of Ba'funah in the year 1054 of the Blameless Martyrs, which corresponds to the 8th of Dhu 'I-Ka'dah of the year 738 (A. D. 1338). May God give us a good end to this year! ~ That poor slave the copyist has attempted to abbreviate the book, as it has been said, without diminishing from the sense, but the task has been too great for him. He prays all those who read the book to accept the excuse from him who offers it. May God, who assists the right, help us all towards the salvation of our souls, and support us in temptation and in the trials of this life, and preserve us in the orthodox faith, and bring us in safety to the harbour of salvation. Amen. Praise to God for ever and ever! 'I here omit the complimentary epithets as untranslatable. 2 Renaudot tells a story of a similar event in Hzst. Pair. p. 70.

APPENDIX. ACCOUNT OF THE MONASTERIES AND CHURCHES OF THE CHRISTIANS OF EGYPT; FORMING TIIE CONCLUIING SECTIONS OF TIIE KIIITAT OF AL-MAIIKRiZ[ (DIED A. II. 845=A.D. 1441). IBN SIDAH says: Ad-Da-i- (monastery) is an inn (khan) of the Christians, in the plural Adjcdr'; and the superior of it is called Dagjddr or Dairdnf. I remark that Ad-Datr- is among Christians the special dwelling-place of the monks, and Al-Katnfsah (church) is among them the place of assembly of the people for prayer. 1. AI-.K'llht ah2, the Cell at Misr3. This.Killdy ah stands beside the Mu'allakah in the.Kasr ash-Sllama in the city of Misr, and is the place of assembly of aged monks and learned Christians, and its rules are followed by all the monasteries. 2. The Ma~onastery of Turd is also known as the Monastery of Abi Jurj, and stands on the bank of the Nile. This Abu Jurj is the same as Saint George, and is one of those whom the emperor Diocletian persecuted that he might renounce Christianity; but as various tortures, such as scourging and burning with fire, did not bring about his perversion, his head was cut off on the 3rd of Tishri, which is equivalent to the i7h of Babah. 3. MIonastery of Shdradn. This monastery stands at the boundary of the district of Tura, and is built of stone and brick; there are palm-trees here; and many monks are to be found here. It is also called the Monastery of Shahrdfn, ' A-Makrizi, like Abu Salih, also uses the plurals 9,z and 1;lS. 2 Wiistenfeld remarks that the commoner form is Killiyah,.a/i, which is nearer to the original KXsiov. I.e. Fustat l isr or Al-Fust.t, now called by Europeans 'Old Cairo.' r r [II..]

306 CHURCIES AND MOVASTERIES OF EGYPT. and Shahran is said to have been one of the learned Christians or else a king. Formerly this monastery was known under the name of Mercurius, who is also called Markurah or Ab i Marktrah; but afterwards, when Barsima ibn at-Tabban lived here, it was called the MIonastery of Barsuima. A festival is kept here in the fifth week of the Great Fast, at which the patriarch and the principal Christians assemble, and large sums are expended upon it. That MTercurius [whom we have mentioned] is one of those whom Diocletian caused to be put to death on the i9th of Tammtfz, which is equivalent to the 251th of Ablb; he was a soldier. 4. 7Te Monaslery of the Aposeles. This monastery stands at the extremity of the district of As-Suff and Al-Wadi, and is an old and small monastery. 5. Monastery of Petef and Paul. This monastery stands near Itsfih towards the south, and is a small monastery; there is a festival here on the 5th of Alhb. It is also known by the name of Monastery of Al-Kasriyalh. Peter is the greatest of the apostles and disciples; he was a tanner or a fisherman, and was condemned to death by the emperor Nero on the 29th of H.aziran, which is equivalent to the 5th of Abib; and Paul was a Jew, but accepted Christianity after the ascension of Christ, and invited others to adopt his religion; so the emperor Nero put him to death a year after the death of Peter. 6. T7e Monastery of Al-Jummaztah is also known as the Monastery of AI-Jid; and sailors call the place Jaza'ir ad-Dair (Islands of the Monastery), and it is opposite to Al-Maimun and west of the Monastery of Al-'Arabah; it is built in the name of Saint Anthony, who is also called Ant nalh; he was a native of Kaman, and when the persecution of Diocletian was over, and he had escaped martyrdom, wished to substitute for it a discipline which should lead to a similar reward. So Anthony consecrated himself to the service of God, and was the first who introduced the monastic life among Christians instead of martyrdom: he fasted forty days and nights without taking food or drink, and watched through the night; and this he did during the Great Fast every year. 7. fonaslery qf Al-'ArabahS. This is reached by a three days' journey on camels, and is among the eastern mountains; between it and the Sea of Al-Kulzum Two places in the province of Itffil (WVistenfeld). 2 Al-Maiman and Kaman were two places in the district of BUsir in the province of Al-Jizah. 3 This is the famous monastery of St. Anthony, near the Red Sea.

APPENDIX. 307 (Red Sea) there is a full day's ride; almost all kinds of fruits are cultivated there, and it has three wells of running water. It was founded by the afore-mentioned Saint Anthony. The monks of this monastery fast all their lives, but their fast only lasts till the afternoon, when they take food, except at the Great Fast and the Barmaldl', when their fast lasts till the stars come out. Al-Barmuldl means in their language a fast of this kind. 8. hde Aifonaslery ofSaizl Paul', also called Monastery of the Sons of Paul, or Monastery of An-Namdrah. This monastery lies in the country west of At-Tfir (Sinai), near a spring of water where travellers halt. They have a legend that Miriam, the sister of Aloses, when he encamped with the Israelites in the neighbourhood of Al-Kulzum, purified herself at this spring. Saint Paul was a native ofAlexandria, and his father left to him and his brother a large fortune; but when his brother quarrelled over it he left him in his anger. Then he saw a corpse about to be buried; and this made him ponder, and he went forward meditating upon it through the country, until he settled beside this spring; and here he remained, and God supported him. Then Saint Anthony came, and remained witlt him till he died, and this monastery was built over his grave. Between this monastery and the sea there is a distance of three hours' journey; it has a garden in which are palms and vines and a stream of running atler. 9. lAonasltry of Al-l.suair. Abu 'I-Hasan 'Alt ibn Iuhammad ash-Shabushtl says in his Book of the Mlonasoterzes: ' This monastery stands upon the mountain on a level spot on the summit, and is a monastery of fine solid architecture, in a pleasant solitude; it is inhabited by monks, and has a well hewn in the rock from which the water is fetched for it. In the sanctuary is the picture of Mary on a panel, and the people visit the place to see this picture. Itheh upper story there is a hall, built by Abu '1-Jaish Khamarawaih ibn Al!mad ibn Tlfin, with four windows on four sides; he often visited this monastery, and admired the picture, because he thought it so beautiful and thirsted to behold it. The way to this monastery from Misr is very diflicult, but the way from the south is very easy both in ascent and descent; on the side stands a hermitage, which is never quitted by the ' Wtstcnfeld, on the authority of Prof. Fleischer and Prof. Seyffarth, compares with this word the Coptic Inepl- OTp (AxLOT)) etotll. Is it not more probably the Greek rapaoiovi, which was much used in Coptic in the sense of ' vigil'? 2 This is the famous Monastery of St. Paul, near that of St. Anthony. I'1'2

308 CHURCHES AND IONASTERIES OF EGYPT. hermit who lives there. The monastery rises above the village of Shahran, and above the plain and the Nile; the former is a large and populous village on the bank of the river, and Moses is said to have been born there, and placed by his mother in an ark in the water; but there is another monastery which is called Monastery of Shahran. This Monastery of Al-Kusair is one of the monasteries which are much visited, and is one of the favourite pleasure-resorts on account of its fine position, and because it overlooks Misr and its environs.' Ibn 'Abd al-tlakam says in his Book of ihe Conquest of jEgyt: ' There are different opinions about Al-Kusair; according to Ibn Lahiah it is not the fortress of lsat (Moses) the prophet, but of MItsa the magician; but on the other hand Al-Mufatllal Fasdalah gives a tradition from his father, who says: "We came to Ka'b al-Albabr, who asked us, Whence are you? We answered, From Egypt. lie said, What do you say about Al-Kuosair? We answered, It is the castle of Mloses. Ie answered, It is not the castle of Moses, but the castle of the 'Aztz ' of Egypt, owho, when the Nile rose, betook himself to this elevated spot, and therefore the place fiom the mountain to the river is holy." Others on the contrary say that a fire was kindled here for Pharaoh, when lie travelled from Memphis to 'Ain-Shams (Hcliopolis), and on the MIulsattam hills there was another fire; so when the people saw tie fire they knew that he was travelling, and kept in readiness whatever he stood in need of; and similarly when he made the return journey from 'Ain-Shams. God knows best I' The learned Clristian historians say that Arcadius, emperor of the Romans, summoned Arsenius to teach his son; but Arsenius thought that the emperor wished to kill him, and therefore fled to Egypt and entered the monastery; the emperor then sent a man to say that he had only required him to instruct his son; but Arsenius begged to be spared, wandered over the country as far as tile lukattam hills, east of Tura, and remained three days in a cave until he died. Arcalius, when Arsenius was dead, sent and caused a church to be built over his tomb, and this is the place known by the name of the Monastery of Al-Kusair, and is now called tile Monastery of the Mule, because a mule supplies it witl water. When the mule leaves the monastery, it goes its way to the water, and there a man stands who fills the vessel with water, and when he has done that, lets the mule loose and it returns to the monastery. In the month of Ramadan of the year 400, Al-Hakim bi-amri '1lah ordered that the Monastery of Al-Kusair should be destroyed; and the destructionnd plundering of it lasted several days. Al-'Aziz is in the Koran a designation of Potiphar (Wiittenfeld).

A PPEiDIX. 309 10. Monas/ery of SainlJohen. Ash-ShMbuslht says: ' The Monastery of Saint John lies on the bank of the Lake of Al-IIabash, near to the Nile, and beside it are gardens, some of which were laid out by the Emir Tamim ibn al-Mu'izz, and a pavilion built on pillars, of fine architecture, with paintings, also constructed by the Emir Tamlm. Near the monastery is a fountain called the Fountain of Maammnttl; near this stands a great sycamore, under which the people assemble and drink, and this place is a place of constant amusement, dancing, and pleasure, and is equally pleasant in the days of the rise of the Nile when the lake is filled, and during the time when the fields are full of crops and all is green antl flourishling; it is much resorted to by the people, lho amuse themselves here. Poets have sung of the beauty and charm of this district; and this monastery is now called the Monastery of At-Tin.' 11. 1onaslery of Adb 'n-N'nd'. This monastery stands near Ansina, and is one of the oll buildings of that city; its church is in a tower, aot on the grounl, and the monastery bears the name of Saint John the Dwarf. A festival is kept there on the 2oth of Babah. This Saint John will be further mentioned in the sequel. 12. The Alonastery of lhe Cave of Sha.kalkl 2 is a small monastery, hanging on the mountain and hewn of stone, on a rock below which there is a steep precipice so that it can neither be reached from above nor below. There are no steps, but there are incisions cut in the mountain-side; and if any one wishes to ascend a long pole is let down to him, which he grasps with both hands, and by placing his feet in tihe incisions so ascends. The monastery contains a mill driven by an ass. The monastery, which rises above the Nile in view of Manfalfft and Unnm al-KIusfr, stands opposite to an island surrounded by water called Shakallil, onl which are two villages, one called Shakallkil, the other Bant Shalir. The monastery keeps a festival, at which Christians assemble, and bears the name of Saint Mennas, one of the soldiers persecuted by Diocletian, in order that he might abjure Christianity and worship idols; but as he remained constant in his faith, Diocletian caused him to be put to death on the loth of Haziran or i6th of Balbal. 13. Mlonastery of Sazit Viclor, on the dam of Abnfib, east of Bant Murr", below the mountain, at a distance of about 1,25o ells. It is a large monastery, IThis is the monastery of St. John described by Abfi Salila on fol. 40 a, ff. 2 In the district of Usyfit, (Wiistenfeld). ' In the district of Usyfit (VWistcnfcld).

310 CHURCHES AND.MONASTERIES OF EGYPT. at which a festival is kept, whereupon the Christians of the country from east and west assemble, and the bishop is present. This Victor was son of Rornanus. His father was one of the generals of Diocletian, and he himself a distinguished and brave man, respected by the emperor; but when he adopted Christianity, the emperor tried to turn him to idolatry by promises and threats, and on his refusal had him put to death on the 22nd of Nisan or 27th of Barmudah. 14. ihe Mlonasley ofBuklaurshu1, north of Abnib, is a small monastery, liut deserted, and has long been visited by the Christians only once in the year. Bukturshf was one of those who were tortured by order of Diocletian, that he might fall away from Christianity; lie refused, however, and was put to dcatll on the 20th of Hatir. He was a soldier. 15. MIonasltsy of Abe 's-Sar, built in the name of Saint George, near Al-Ma'sarah, in the district east of Bani lIurr. At times it is deserted by the monks, and at times inhabitcd by them; and at a certain season a feast is celebrated. 16. Mlaonastery of Sazl George of Khamas. Khanmas is the name of a toan, north of which the monastery stands; two festivals are kept there yearly, in which an innumerable multitude of people take part. 17. Alonaslery of At-Tair (the Birds). This monastery is ancient, stands far above the Nile, and has a flight of steps to it cut out in the rock. It stands opposite to Samallfit. Ash-Shlbushti says: 'In the district of Ikhmim there is a large, populous monastery, which is visited from all parts, in tile neighbouhlood of a mountain called i\Iountain of Al-Kahf (tlle Cave). At a place in the mountain there is a cleft, and on the festival of the monastery no Abfilkir bird remains in the neighbourhood without conaing to this place; and from their numbers, their assemblage, and their cries, a great tumult arises beside the cleft. Without ceasing, one after another puts his head into tlhe cleft and cries and comes away, until one of them sticks fast in the cleft, and he beats with his wings until he dies; and then the rest depart, so that no bird remains there.' The Cadi Abil Ja'far al-lKudla'i says: 'Among the noteworthy features of Egypt is the ravine of the Abfkirs near Ushnlfln in Upper Egypt. This is a ravine on a mountain, in which there is a cleft at which the Abfklrs on a certain day of the year assemble, and betake themselves I.e. St. Victor of Shk. Vansleb (Rel. d'.Egpie, p. 366) speaks of' une a glise dediee a MIari Poctor Sciu, qui a pris cc nom de la sille de Sciu, laquelle est aupres d'Abnub, et aujourd'hui ruinCe' (Wiistenfeld).

APPENDIX. 311 to the cleft; and as soon as one of the Ahtilirs has stuck his bill into the cleft he goes away; and this does not cease until the cleft has held one of them fast, whereupon they all depart; but the bird that is caught in tile cleft remains hanging until he falls to pieces.' The author, upon whom may God have mercy, adds: ' This is one of the things that have long ceased to happen.' 18. The Mlonastery of u Htarmznah is north of Ka'ti al-Khlarab; and to the north of it lies the ancient temple of Ka'f, full of wise inscriptions. Between the Monastery of At-Tair and this monastery there is a journey of about two days and a half. This Bu IIarmlnah was one of the earlier monks, famous among the Christians. 19. Mlonasterj of tlie Sezen llountains, near Ikhmim. This monastery stands at the entry of seven valleys, and stands high between high mountains; and the sun rises upon it two hours later than generally on account of the height of the mountain, at the foot of which it stands; and when there are yet two hours before sunset the inhabitants think that the sun has already set and the night has begun, and they kindle lights. Near this monastery there is a spring of water at the exit overshadowed by a willow, and this spot where the Monastery of the Willow stands is called WfiA(l '1-Muluk (Valley of the Kings), because there a plant grows called Mlfulzkah, like the radish, by which water is coloured of a deep red, and it is used by chemists. Above this monastery stands 20. The Monastley of A-K1arkas, on a mountain, and hewn in its side; and there is no approach to it, but the ascent is by incisions cut in the rock, and by them alone can it be reached. Between the Monastery of the Willow-Spring and the Monastery of Al-Karkas there is a journey of three hours, and below the Monastery of Al-Karkas is a well of fresh water surrounded by Ban-trees. 21. The Monastery of Sabrah, east of Ikhmim, is named after an Arab tribe named the Sabrah, and dedicated to the angel Michael; but there is only one monk there. 22. The Monastery of Abd Abshddah (Ps6ti), the bishop, near the district of Atfah, stands on the dam and opposite to MIunshat Ikhmim, in the west. This Abt Abshidah was one of the learned Christians. 23. The llonastery of Saznt Or, the monk, also called Monastery of Sawadah. The Sawadah were a tribe of Arabs who settled here. The monastery stood opposite to Munyah Bant Khasib, and was destroyed by Arabs. All these monasteries stand to the east of the Nile, and belong to the Jacobites, and besides them there are no others on the eastern side of the Nile; but on the western bank there are many monasteries, because it is very populous.

312 CHURCHES iAYD lMONASTERIES OF EGYPT. 24. The Mlonastey of Damzih, in the province of Al-Jizah, also called Damuill as-Sabi', is built in the name of Saints Cosmas andl I)amian, and is a small monastery. The Christians state that a wise man called Sab' lived at Damfh, and that the church of Damuh, which is now in the hands of the Jews, was one of the monasteries of the Christians, which, in a state of great need, they sold to the Jews. The church of Damfh has already been mentioned. Cosmas and Damian were among the learned Christians and pious monks, and many things are related of both of them. 25. Mlonaslery of Nahyd. Ash-Shabushti says: 'Nahya is in the province of Al-Jizah. The monastery there is one of the finest, most charming, and bestsituated monasteries of Egypt, and one of the most beautiful spots inhabited by monks; it commands a wonderful view of the Nile, which surrounds it on all sides. When the water sinks, and the seed is sown, the earth brings forth rare flowers and different sorts of blossom. Nahya is one of the favouritc resorts for pleasure, and has a canal at which all kinds of birds assemble, and many fish are caught. Poets have described it, and sung of its beauty and charm.' I remark, however, that this monastery has been destroyed. 26. Monastery of Tamwanih. Ya.kit gives this pronunciation, antd adds: 'There are two places of this name in Egypt; one is in the province of Al-Murtsaliyah, and the other in that of Al-Jizah.' Ash-ShAlushtti says: "l'amnwaih is on the west bank, and stands opposite to l}ulwan, and the monastery commands a view of the river, and is surrounded by vineyards, gardens, palms and trees, forming a populous pleasure-resort. It has a fine view of the Nile; and when the earth grows green, it lies between two carpets-the water and the crops. It is one ofthe best-known places of pleasure and resorts for refreshment in Egypt.' Ibn Abi 'sim al-Misri has the following verses in the metre of Al-Basit: 'O that I could drink at T.amwaih of the bright juice, which brings into contempt the wines of Ilit and Snatt', In flowery meadows where the brooks flow between gardens! The clusters of the red anemone which bloom there seem to be cups of wine appearing in close succession; The flowers of the narcissus there, from their beauty, seem to be eyes secretly communicating by signs; Two towns on the Euphrates. H-t is tile Is of HIerodotus; and'Xniat is the Anatho, Anathan, or Bethauna of classical writers.

APPENDIX. 313 The water of the Nile, over which the zephyr passes, seems to clothe itself with ringed coats of mail. Hospitable chambers in which I have been sorely tempted in heart, swhen you were formerly my wineshops and my hostels; Behold I I shall not cease to beg for the morning draught, when the clappersl strike, in my love for the monasteries.' I remark: this monastery bears among the Christians the name of Saint George, and the Christians of the neighbourhood assemble there. 27. The Mfonasltey of Abfds, more correctly Akfahs, is now destroyed. 28. The Monastery at the exlrenmity of the dt'slric of Manharah stands in bad repute, because the monks give no one food from thence. 29: The Monastery of Al-Khbdzni (the Servant) is near the canal of AlManhi, in the district of Al-Bahnasa, and is built in the name of the angel Gabriel. It possesses gardens containing palms and olive-trees. 30. The llonaster, of Ishnln, named after the district of IshnTn, stands to the north of it, is a small monastery, and bears the name of the Virgin tAary; but it only contains a single monk. 31. The lsonaslery offesus, or aeas?, is also called the Monastery of Arjanfs. There is a festival here on the 25th of Bashans. On the night of this day a spring there, bearing the name of Jesus' Spring, is closed; and at the sixth hour of the day people collect and take away the stone from the well, and then they find that the wvater within it has risen and now begins to sink again; and from this they reckon how high the Nile will be that year, counting from the point to which the water of the well rose to the level to which it sinks. 32. The Msonaslery of SadmanL, at a short distance from Al-Manht, on the high ground between the Fayya m and the Rif, bearing the name of Saint George, has lost much of its former estate, and is now partly deserted. 33. The Monastery of An-Nl.acdun, also called Monastery of Al-Khashabah, and Monastery of the Angel Gabriel, stands under a hollow in the mountain, called Tarif al-Fayybm; and this hollow is among them known by the name of Jacob's Shade. They state that Jacob, when he came to Egypt, sought shade within it. This mountain rises high above two places: Itfile Shalla and Shalla. The water for this monastery is drawn from the canal of Al-Manhi, and it lies below the I. e. the wooden gongs of the church to call the monks to the morning service. s s [II. 7.]

314 CIIURCHES AND MONASTERIES OF EGYPT. Monastery of Sadmant. At the festival celebrated in this monastery, the Christians of the Fayyim and other places assemble; and it lies on the road leading to the Fayyfim, which, however, is only followed by few travellers. 34. Monastery ofAl-Kalamun. This stands in a plain under the mountainpass of Al-Kalamun, through which the traveller reaches the Fayyfim, and which is called the Pass of Al-Gharak. This monastery was built in the name of the monk Samuel, who lived in the time between Jesus and Mahtomct, and died on the 8th of Kthak. In this monastery there are many palms, from the fruit (of which the 'Ujwah' is prepared. Here is also the Labakh-trce (Persca), which is only found here; its fruit is of the size of a lemon (malum citrinum), its taste is sweet like the Rdnij (nux Indica), and its kernel is used for many purposes. Abu Hantfah says in the Book of Plants: 'The Labakh only grows at Ansina. It is a tree from which ships' planks are sawn, it sometimes excites nose-bleeding in the man who saws it; and if two planks of it are fastened closely together and placed for a year in water, they join themselves together and become one plank.' In this monastery there are two towers built of stone, both high, large, and brilliantly white; and within it there is also a well of running water, and outside another well. In this valley there are a number of old praying-places, one of which is the valley of Umailih, where there is a running spring and fruitful palms, the fruit of which is gathered by the Arabs. Outside this monastery there is a salt-marsh, the salt of which is sold by the monks of the monastery, so that these districts are provided with salt therefrom. 35. The Monastery of the Virgin SMary outside Tunbudthd contains only one monk, and does not stand on a frequented road. In the district of Al-Bahnasa there were many monasteries now destroyed. 36. Monastery ofi B Fdnd, north of Bani Khalid, built of stone, and of fine architecture. It belongs to the district of Al-MIunyah, and formerly there were a thousand monks here, but now only two; it lies on the dam below the mountain. 37. The Monastery of Bdalzjah, at a short distance from Al-Alanhi, belongs to the inhabitants of Daljah, and was one of the largest monasteries, but is now ruined, so that it only contains one or two monks. It stands opposite to Daljah, at about two hours' distance. 38. Monastery of Sa'nt Mercurius or A AfaarkZrah. This monastery stands ' A juice with which children are fed (Wiistenfeld).

APPENIDIX. 315 below Daljah, at the exit from this place towards the east. No one now remains there. 39. The ltonaslerOy of Sanazd, at the exit from this place towards the north, bears the name of the Virgin Mary; it is now deserted. 40. The Monaslerjy of Saz'n Theodore, to the south of Sanaba, has entirely fallen into decay on account of the poverty of the Christians there. 41. The llonaslery of Ar-Razramun, in the eastern part of the district of this place, which lies to the east of Mallawl and to the west of Ansina; and it bears the name of the angel Gabriel. 42. The Adonaseryc of Al-lMuharrak. The Christians state that Christ stayed at this place six months and some days. A great festival is kept here, called the feast of Olives, besides the feast of Pentecost, at which a great multitude assembles. 43. The AMonaslery named Datr Banz Kalb is so called because the tribe of the B3anf Kalb settled around it. It bears the name of Gabriel, but no monk remains therein; for it is now only a church for the Christians of AManfalft, to the west of which city it stands. 44. Aonaslery of /A-Jdiwalf'ah. This monastery stands at the extremity of the district of Al-Jatnaliyah, towards the south, and bears the name of the martyr Mlcrcurius, also called Marlkfrah. It has revenues from land, and votive offerings and gifts are brought to it; every year two festivals are kept there. 45. Mfonastery of the Seven sAounlains. This stands on the summit of the mountain which rises to the west of Usyft on the banks of the Nile; it is also called the Monastery of Saint Joln the Dwarf. Several festivals are kept here; but the monastery was destroyed in A. H. 82I by a mob which fell upon it by night. Saint John the Dwarf was a monk and an abbot, of whom many stories are told; among others, that he at tile bidding of his teacher planted a dry stick in the ground, and watered it for a time, and then it became a fruit-tree, of which the monks ate; and it was called the Tree of Obedience. He is buried in his monastery. 46. The 3onasteoy of Al-afu/till. This bears the name of the Virgin Mary, and stands beside the mountain, below the Monastery of the Seven Mountains, opposite to Suyfit. A festival is kept there, to which the inhabitants of the district come; but no monks remain there. The Alonasleries of Udrunkah. The neighbourhood of Udrunkah is one of the Christian districts of Upper Egypt; and the Christians living there are learned in their religion and in expounding the Coptic language; and they possess many $s2

316 CHURCIHES AND MONASTERIES OF EGYPT. monasteries outside the city towards the east, beside the mountains; but most of these are destroyed. Among those still existing is 47. The Monastery of Saint George, a well-preserved building, but containing few monks. At certain times a festival is celebrated there. 48. Monastery of Ard al-H-dj'z (the district of the Dam), [also called] that of Mitichael or that of Karffinah, which bears the name of the Virgin, and is also named Arffinah or Aghraffna, which means Scribe (ypad,,v); for the copyists of learned books of the Christians had their seat here in ancient times; it stands on the side of the mountain, in which there are many caves, in one of which a man may wander for two days. 49. Monastery of Bu Baghdm, below that of KarfAnah on the Dam. Bft Bagham was a soldier in the days of Diocletian, and adopted Christianity, and was scourged that he might abjure his faith. He was put to death on the 28th of Kanun the First, which is equivalent to the 2nd of Kihak. 50. MIonastery of Saint Severus on the Dam of Udrullkah, named after the Virgin. Scverus was a respected monk, who was made patriarch; and at his death a miracle took place. IIe had foretold to the monks, when he went to Upper Egypt, that when lie should die the mountain would split, and a great piece of it fall upon the church, without injuring it; and one day a piece of the mountain fell, as he had said, and then the monks of the monastery knew that Severus was dead; and when they reckoned up they found that that event corresponded to the time of his death; and they called the monastery from that time after his name. 51. Monastery of Sabnt Thodore, below the Monastery of Saint Sevcrus. Severus and Theodore were two soldiers of Diocletian: one was called the slayer of the dragon, the other was commander of the troops; both were put to death as others were put to death. 52. Mlonaslery of M uinshdk or MlIizsdk or Ban S6k or Isdk, which bore the name of the Virgin Mariham, i. e. Mafr Miaryam (Saint Mary); and afterwards was known by the name of Mtinssik, who was an old monk celebrated among them. Below this monastery there is a well on the dam of which the monks drink; and when the Nile rises they drink the water out of it. 53. The Mfonasetey of the Apostles below that of Mlinstk is also called the Monastery of Tamarisks. It belongs to the district of Bstiij; while the Monastery of Severus belongs to the inhabitants of Rifah, that of Karffenah to the inhabitants of Suyit, and that of Saint George to the inhabitants of Udrunkah. The Tamarisk monastery stood in a desert place, but a small village was built beside it, called

APPENDIX. 317 Munsha'at ash-Shaikh (new building of the Shaikh), because the Shaikh Abi Bakr a-h-Shldali laid the foundation of it; and he also laid out a large garden, on the site of which he had found a well, containing a treasure. An eye-witness told me that, among the gold, four-cornered dinars were found, having a cross represented on one of their sides, and the weight of each dinar was s mithkal. The above-mentioned Monasteries of Udrunkah stand near to one another, and between them are numerous caves in which there are tablets painted with characters in the old style, as in the ancient temples, adorned with different bright colours, and containing manifold learning. The Monastery of the Seven Mountains, that of Al-Mutill, and that of the Scribe stood outside Suyfit among the caves, and on both tlhe dams there are said to have been 360 monasteries, and the traveller went from Al-Badrashain to Asffn, continually in the shade of the gardens. Now this part is laid waste, and deserted by its inhabitants. 54. Mlonaslte, of Mlushah. Mlfshah stands to the south of Suyflt. The monastery is dedicated to Thomas, the Apostle of India, and stands among the gardens in the neighbourhood of Rifah. When the Nile rises, it can only be reached by boat. It has several festivals. The Christians of these monasteries generally understand the Sahidic dialect of Coptic, which is the chief branch of the Coptic languagc; after it follows the Buhairic (iMemphitic) dialect. The Christian wolmen of Upper Elgypt and their children can hardly speak anything but the Salidic dialect of Coptic; they have, however, also a perfect knowledge of the Greek language. 55. Meonaslery of iSazin lacroblius. Albf MakIafifah is the name of the place where this monastery stands. It is hewn out at the foot of the mountain, and there are many caves in it; it bears the name of the Virgin. Among the Christians of MTakrufah there are many shepherds and herdsmen, who however are usually savages, and few among them can read or write. The monastery lacks water. 5(;. Monasleey of Ba Bzagrhrm, before Tima, the inhabitants of which are Christians, and were formerly learned men. 57. lThe lfonasl ry of Sainl Siilutlies, also called the White Monastery, stands to the west of the district of SQlhj. It is built of stone, but is now in ruins, and only the church remains. It is said to have possessed land to the extent of 41 feddans, of wlich only one feddan is left. It is an ancient monastery. 58. he] Red MIonaslery, also called tllat of Abu Bishl'i, stands to the north of the te it Monastery, at a distance of about three hours, and is a small monastery built of red brick. This Abf Bisha'i was a monk and contemporary

318 CHURCHES AND MONASTERIES OF EGYPT. of Sinuthius, whlo was his pupil, and under him were 3,000 monks; lie had another monastery also in the desert of ShihAt. 59. The Mlonastery of BRd Jlsds or B MIusis (Mws r i), i.e. MIoses. This monastery stands below Al-Bulyana, and is a large monastery. This Saint Moses was a monk, born at Al-Bulyana, and is revered there, and counted a saint; they relate many histories of him which deserve no credit. After this there remain only the scantily-inhlablite monasteries on the Dam of Isna and Nakadah. At Asfnsl there was a large monastery; and Asfin itself was one of the finest towns of Egypt; and the most fruitful district of Upper Egypt; and the monks of the monastery there were famous for their learning and intelligence. With Asfiun, its monastery also was destroyed; and this was the most remote of the monasteries of Upper Egypt; but they are all destroyed and forgotten, though in former times they were so populous and their monks so numerous, their estates so large, and the offerings made to them so valuable. As for the northern provinces, theere were man) monasteries there which have been destroyed; but some still remain. Near Al-Makls, outside Cairo, toxards the north, there were several churches which Al-MIakim bi-amri 'Illh Abf 'Alt al —ansfir caused to be destroyed on the a9th of Dhu 'I-Hijjah, A.. H 393; and he gave away all that was in them, and thus much was plundered from them, after he had, in the month of Rabi' the First of the same year, already destroyed the churches of Rtshidah, east of the city of Misr, and instead of them had built a mosque whllicl is known as ltsllidah. Then le destroyed in.-.H. 394, two churches in the same place, and forced the Christians to wear black garments and a girdle, took away the possessions of the churches and monasteries and gave them to the Divan of the government, burnt a number of crosses, forbad the Christians to decorate the churches on Palm-Sunday, oppressed them and had man) of them scourged. In the island of Raudah there w-as a church near the Nilometer, -which was destroyed by As-Salil. Nijm ad-Din Ayy)b in.. H. 6 38. In the district of Abu 'n-Numrus there was a church, the destruction of hlich was suggested by a man from Az-Zi ali'ah, because lie had heard the sound of the wooden gongs with which on the Friday night announcement was made in that church. During the reign of Al-Malik al-Ashraf Sha'ban ibn Husain lie had been able to (lo nothing against this on account of the respect in which the Copts were held; then lhe allied himself with the great Emir BarlrAk, who was administrator of the government, until he destroyed the church with the help of the Cadi Jamal ad-Din MuIhammad al-'Ajami, superintendent of the market at Cairo, on the 8th of Ramadan in tile year 780. It was turned into a mosque.

APPENDIX. 319 60. The iloonaslery of Al-Khandak (the Moat), beyond Cairo, towards the north, was built by the commander Jauhar instead of a monastery which he had destroyed in Cairo, in the neighbourhood of the mosque of Al-Akmar, where the well is which is now called Bi'r al-'Azama and was formerly called Bi'r al-'Izlm (well of bones), because he had the bones contained in that monastery carried away and brought to the Monastery of Al-Khandak. On the 24th of Shawwal, A.H. 678, in the reign of Al-Malik al-Mansfr Kala'tn, this monastery was destroyed, but afterwards it was renewed; and he also built two other rcurches which shall, if God will, be described below among the churches. 61. The lMonastery of Cyjrziacus. This monastery was also known by the name of Saint Or, and a festival is kept there at which the people assemble. A wonder took place there, related as follows by Ash-Shabushti. If a man had the scrofula (khandzfr) the superior of the monastery took him, made him lie on his side, and brought a pig (hizz'fr) to him, which licked the sore place, and devoured the tumours, but without touching the healthy part; when the part was clear of the disease, the superior, after strewing upon it some of the ashes of a pig which had already been employed for a similar operation, anointed the man with the oil from the church-lamp, and thus he was healed. Then the pig which had eaten the tumours of the sick man was taken, slain, and burnt, and its ashes were prepared for a similar treatment. The monastery therefore was much visited by those who suffered from this complaint, and it contained a large number of Christians. 62. The MVonastery of Alrb, also called by the name of the Lady Mary, keeps a festival on the 2ISt of Ba'unah; and Ash-Shabushti relates that on this festival a white dove comes and flies into the sanctuary; they do not know whence it comes, and only see it on that day of the year. I remark that this monastery has been destroyed so that only three monks are left, but the people still assemble on that festival; the monastery lies on the bank of the Nile, near Banha al-'Asal. 63. Mfionaslery ofAl-Maghtas (the Tank) is beside tile saline marshes, near the lake of Al-Burlus, and hither Christians make pilgrimages from the north and south of Egypt, as to the Church of the Resurrection. This takes place on a festival kept in the month of Bashans, which they call the Festival of the Appearance, because they state that upon this day the Virgin appeared, and they relate many things which are to be accounted lies. Beyond this monastery there are no buildings except a small building towards the south-east; and in the neighbourhood is the salt-marsh from which the Rashidic (i. e. of Rosetta) salt is obtained. This monastery was destroyed in Ramadan, A. H. 841, during a rising of some faldrs who joined together for the purpose.

320 CHURCIES AND MONASTERIES OF EGIYPT 64. The Mfonastesy of Al-'Askar (the Troops) is in the salt district, at a day's distance from the Monastery of Al-Maaghtas, under the name of the Apostles; in its neighbourhood is the salt-marsh from which the Rashidic salt comes; only one monk remains. 65. The Monaslery of Jaenydnah, named after Saint George, is near the Mlonastery of Al-'Askar, at three hours' distance; the festival there falls closely after that of the Monastery of Al-M\agltas; no one now lives there. 66. The Alonastery of Al-l3aimah, near that of Al-'Askar, was formerly in excellent circumstances, and in old times there was no monastery in the north w hich had more monks than this; but its prosperity died away and it was destroyed; then the soldiers settled there and it was rebuilt. Besides these four monasteries there is no other in the salt district. As for Wadi Habib, also called W sdi 'n-Natrl-in, or the desert of Slhliht, or the desert of Askit, or Mitzan al-Kulub, there were formerly there Ioo monasteries; but afterwards only seven remained, spread out towards the west of the plain lying between the province of Al-Buhairah and the Fayy)im, stwlere sandy flats alternate with salt-marshes, waterless deserts, and dangerous rocks. The monks took their drinking-water from cisterns, and the Christians brought them presents and alms. At the present day the monasteries are in ruils. Christian historians relate that 70,000 monks fiom these monasteries met 'Amr ibn al-'Asi, each carrying a staff; when they had declared their submission to him, he wrote to them a letter which still exists among them. One of them is 67. The Alonastery of Saznl Iaacartus, the elder, a famous monastery among them, and near it lie four ruined monasteries. this was formerly the monastery of the pious monks, and a patriarch was not recognized by them until they had made him take his seat in this monastery, after he had sat upon the throne in Alexandria. It is said that there were I,500 monks here, but now there are few. There are three saints named Macarius: the greatest, who was abbot of this monastery, Saint Macarius of Alexandria, and Saint Macarius the bishop; and their bones are kept in three hollow pieces of wood, and are visited by the Christians of the monastery. Here is also the letter, written by 'Amr ibn al-'Asi to the monks of Wadi Habib, about the treasurership of the northern districts, as it has been related to me by one who had heard it fiom a man who had seen it there. Saint Macarius the elder received the monastic rule from Anthony, the first among them who wore the monkish cap and the Asklm, which is a band of leather with which the monks alone gird themselves, and upon which there is a cross. He met Anthony on the eastern mountain-range, where the

APPENDIX. 321 Monastery of Al-'Arabah is, and remained for sone time with him; and then Anthony clothed him with the monastic habit and bid him go to Widi 'n-Natrin and there take up his abode. He did this, and a great number of monks assembled around him. They relate of him many noble deeds, among others that he fasted during the whole of the forty days, without tasting food or drink, and also watched through the nights; moreover he prepared palm-leaves and fed upon them, and never ate fresh bread, but he took old shoes, softened them in a mess of palm-leaves. and ate of them, together with his monks, so long as his breath remained, without anything more; this was their food during their whole life until they died. Saint Macarius the Alexandrian wandered from Alexandria to the aforesaid Mlacarius, and became a monk through him. Next was Saint lacarius the third, who became a bishop. i8. 7/ 1' Monaslery of Saizl Jfohn the Dnwarf is said to have been built in the time of Constantine, son of Helena. This Saint John possessed notable qualities, and was one of the most famous monks. The circumstances of this monastery were very favourable, and many monks lived there; but now only three monkls are left there. c9. M1onasteryj of John KamI,7 70. A/aonas/ery of Elhas, which belonged to the Abyssinians; both of these are destroyed, for the worms injured their wood-work, so that they fell to pieces. Then the Abyssinians went to 71. ihe jMfonaste'y of fhe Virgin of Sazin John the Di-varf, which is a small monastery near that of Saint John the Dwarf. 72. Near these monasteries stands that of Saint Anb), now likewise destroyed, This Saint Anfib was a native of Samanfid, and was put to death at the beginning of Islam, and his body is placed in a house at Samannfid. 73. ThSe ilrnasler of fhe Armenbans near these monasteries is destroyed. 74. In their neighbourhood stands also the Mlonaslery ofBi Bz hd's, greatly revered among them, because this Bise'i -as one of the monks who belong to the class of Macarius and John the Dwarf. It is a very large monastery. 75. A monastery opposite to that of Btl Bisl'i formerly belonged to the Jacobites, but for 300 years has been in the possession of the Syrian monks, and is now in their hands. The place where these monasteries are is called Birkat al-Adyirah (Lake of the Monasteries). 76. M1onaslery of /he Vzrgin of Bafranms, dedicated to the name of the Virgin Mary; there are some molnks there. 77. Opposite to it stands the Monasnery of eMoses or Abdu ldtsd ehe Black, t [II. 7.]

322 CURCIIES AND MONASTERIES OF EGYPT. also called Baramus; this monastery is dedicated to tle Virgin of Baramis, so that Baramfis is tile name of the monastery. A story is told of it as follows: Maximus and Domitius were the sons of the emperor of the Romans, and had a teacher, called Arsenius; the teacher betook himself from the land of tile Romans to Egypt, crossed this desert of Shihat, there adopted the monastic life, and remained there till he died. He was an excellent man, and both the aforesaid sons of the emperor came to him during his life, and became monks at his hands. When they died their father sent and had the church of Baramus built in their name.-Saint Moses the Black was a bold robber, who had murdered too men; then he adopted Christianity, became a monk, and wrote many books. He is one of those who kept the Forty Days' Fast entirely without food, and he was a Berber by race. 78. Mlonastery of Az-Zajdj (Glass). This stands outside Alexandria, and is also called Al-aldatfdn (sic), and bears the name of Saint George the Great. Formerly it was the invariable custom for the patriarchs [at their election] to betake themselves from the stu'allakalh at MIisr to this monastery of Az-Zajij, but now this is not done. —Tlle above named are the monasteries of the Jacobites. 79. The women have also special convents, as tie Convent of Nuns in the Harah Zawilah at Cairo, which is inhabited 1by virgins leadling the religious life, and other 'Christian women. 80. The Dair al-Bandt in the quarter of the Romans (Harat ar-lRum), at Cairo, inhabited by mlns. 81. The Convent of Al-Mlu'allakah in the city of lMisr is the most famous convent of women, and is inhabited by them. 82. The Convent of Saint Barobara in l isr is near te Church of Barbara, and is inhabited by virgins who are becoming nuns. Barbara was a saint in tile time of Diocletian, who had her tortured that she might give up her religion and worship idols; but she remained constant in her faith, and endured severe torments. She was a virgin, and when he despaired of her, he had her head struck off and a crowd of women beheaded with her. 83. The Mlelkite Christians have a cell belonging to their patriarch beside the Church of' Michael near the Bridge of Afram outside Misr; it is the assemblingplace for monks coming from tile land of the Romans. 84. Monastery of Sail Joahn the Dwarf, generally called Al-Kusair. The correct pronunciation according to them is Al-kaszsr, after the form shahtd, but it has been changed and is pronounced Al-Kusgyylr. The Muslims call it

APPENDIX. 323 Dai-r al-Ksair (' Monastery of the Small Fort'), as if it were a diminutive of kasr, ' castle;' but originally, as we have said, it was Dair al-Kasir, 'Monastery of the Dnarf,' the opposite of taw2fl, 'tall,' and it is also called the Monastery of Heraclius, and that of the iMule. It has already been described above. It was one of the largest monasteries of the Christians, but now there is only one man in it to guard it, and it is in the hands of the Itelkites. 85. fionaste) of At-7'r. Ilbn Sidah says: At-Tilr means 'the Mountain,' and is especially used of Tur Sfnd (Sinai), the mountain in Syria. In Syriac it is Ji)a. iat, and in derivation we say Tirtz or Turde', 'a Turian.' Yaklft says: There are seven places named Tur: (i) -Tur Zaid, in pronunciation like Zatl, ' oil,' with final a: the name of a mountain near Ras 'Ain; (2) Tur Zaifd, likewise a mountain of Jerusalem, cast of Siloah; (3) Tur, name of a mountain rising above the city of Tiberias by the Jordan; (4) At-J7'r, name of a mountain in a district containing many towns or villages, in Egypt, to the south, between aMisr and mount Faran; (5) 7Tr S2nd, which according to various statements is a mountain near Ailah, or a mountain in Syria; and Sta is said to mean stones or trees there; (6) TuAr 'Abd/n, name of a mountain in the province of Nisibis, among the mountains xhich rise above this city, and are connected with mount Juda; (7) iir ldruin (i. e. of Aaron), the brother of Moses-Al-W'ahtidt says in his commentary: Al-Kalbi and others say that 'the mountain,' in the word of God 'but behold the mountain,' is the largest mountain in Midian, called Zabir. Al-Kalbi mentions that Tor has its name from Yatur the son of Ishmael; on which As-Suhaili remarks that the Ya perhaps has been dropped, if his statement is correct. 'Umar ibn Shaibah says: 'Ald al-'Aziz told me, [quoting] from AbQ MIa'sar, from Said ibn Abi Sa'id, fiom his father, from Abf IIurairah, that the Apostle of God said: There are four rivers in Paradise and four mountains and four battles; the rivers are Saihan, Jaihan, the Nile, and the Euphrates; and the mountains are Sinai (At-TVi), Lebanon, Uhud, and Warilkan; as to the battles, he was silent. According to Ka'b al-Atlbal, the Mluslims have three places of defence; their defence against the Romans is Damascus; that against Ad-Dajjal is the Jordan; that against Yajhj and iIajtj is Sinai. Shu'bah says, quoting from Arta'ah ibn al-IMundhir: When Yjfij and MAlajj marched forth, God declared to Jesus, son of Mary: See, I have caused one of my creatures to march forth, over whom none except me has any power; therefore go now with thy companions to the mountain of At-T r. Then he went thither accompanied by 2,000o followers. Talk ibn Habib heard Zur'ah say: I wished to march out to Sinai, so I came to 'Abdallah ibn 'Umar and told him this; whereupon he repeated: To three tt 2

324 CHURCHES AXD 3IMONASTERI'ES OF EGYPT. mosques the journey is difficult, to the Mosque of the Apostle of God (Medina), to the holy Mosque (Mecca), and to the most distant Mosque (Jcrusalem); therefore now give up Sinai, for thou canst not reach it.-The Cadi Abu 'Abdallah Mu hammad ibn Salamah al-Kudai says, after describing the districts of Egypt: To the southern region belong the localities of the Hedjaz, namely, the district of Sinai and Faran, the district of Raya and Al-Kulzum, the district of Ailah and its neighbourhood, Mlidian and its neighbourhood, Al-'Uwaid and Al-Haura and their neighbourhoods, and next the district of Bada and Shaghb. I remark: It is not disputed among Christian and Jewish writers that this Mlount Sinai is that upon which or near which God instructed his prophet lMoses. There is still there a monastery in the possession of the Mlelkites, peopled by monks, and owning a large garden with palms, vines, and other fruits.-Ash-Shabushti savs: Tar Sinc is the mountain upon which the light appeared to Moses so that he lost his consciousness. The monastery on the summit of the mountain is built of black stone, the thickness of its walls is seven cubits, and it has three iron doors, and on the west side there is a small door, before which a stone is erected which they can raise at pleasure; and when any visitor approaches they let it down, and the place is covered by it so that the position of the door is not detected. Within the monastery there is a spring, and without it another spring. The Christians state that there is a fire in the monastery like that fire which was at Jerusalem, of which every evening an equal quantity is consumed; it is white, small, of no great heat so that it burns nothing, but it grows stronger when a lamp is kindled at it. The monastery is inhabited by monks, is visited by the people, and is one of the monasteries which have been celebrated by poets. Ibn 'Amir says of it' 0 monk of tile monastery! whence the brightness and the light? it shines from that which is in thy monastery At-Tur. Does perchance the sun dwell there, forgetting his zodiacal signs, or has the moon removed and hidden herself therein? Then he said: Neither sun nor moon dwells there, but wine-flasks have been brought thither to-lay.' I remark: Christian chroniclers relate that Justinian, emperor of the Romans at Constantinople, commanded the building of this monastery; a strong fortress was built within it, in the upper story of which were many cells; and a garrison, taken from the Arab tribe of Banif Salib, was placed there to defend the monks; in the time of this emperor the fifth council of the Christians assembled. Between this

APPENDIX. 325 place [Sinail and Al-Kulzum, which was a town, there are two ways, one by land and the other by sea, both leading to the town of Frlan, one of the towns of the Amalekites, from which to At-Thr there are two days' journeys: and from the city of SIisr to Al-Iulzum there are three days' journeys. The mountain of At-Tar is reached by 6,666 steps; in the midst of the mountain there was a church of the prophet Elias, and on the top a church bearing the name of Mloses with pillars of marble and gates of brass; this is the place where God spoke with Moses, and the latter broke the tables. There was here only one monk for the service, and they state that none could pass the night here, but a place vas prepared for him outside, where he passed the night. Nothing is now left of these two churches. 86. Ihe Nr-ts' Conzent in the Kasr ash-Shama', at MIisr, bears the name' of Saint George; here, before Islam, was the Nilometer, of which there are traces to this day. These are all the monasteries possessed by the Christians, Jacobites, and AMclkites, men and women, in Egypt; their number reaches the sum of eightysix, of which eighty-two belong to the Jacobites and four to the Melkites.

326 CHURCHES AND MONASTERIES OF lEGYPT. ACCOUNT OF THE CHURCHES OF TIIE CHRISTIANS. Al-Azhari says: The word Kanssah (church), or 'synagogue' of the Jews, in the plural Kand's, is an Arabicised form, and the original form is Kunzshis. Even the more ancient Arabs mention churches in their poems; thus Al-'Abbas ibn Mirdas al-Sulaml says: 'They surround me in the shadow of every church; as long as my people passed the night in the churches.' And Ibn Kais ar-Rukayyat says: 'As if it were a picture painted in one of the churches.' 1. The Two Churches of Al-Kjhan'd ac, without Cairo; one of which is named after the angel Gabriel; the other after Mercurius and also after Ruwais, the well-known monk who lived after A.. 8oo. Near both of these churches the Christians buried their dead, and the place is called the Burial-place of AlKhandal. Both of these churches were built in the time of Islam to take the place of the churches of Al-Malks. 2. The Church in the Ifdrah Zawzlah in Cairo, a church revered by the Jacobite Christians, bears the name of the Virgin; it is stated that it was formerly known by the name of the physician Zabilfn, who lived about 270 years before the appearance of the Islamitic religion, was learned in many sciences, and possessed a great treasure reached through a well which exists here. 3. A Church known by the name of Al-llugfhihah in the fHdrat ar-Rum in Cairo bears the name of the Virgin. These two are the only churches that the Jacobites possess in Cairo. In the Harat ar-Rum there was another church, called the Church of Barbara, but this was destroyed in A.1. 7I8. The cause of this event was the Christians offered a petition to Al-Malik an-Nasir Muhammad ibn Kala'un, in which they begged for permission to restore that part of this church which had been ruined; he gave them permission, and they built the church so that it became more beautiful than it was before. This angered ' As Wiistenfeld pointed out, Kunisht is the Persian word; but the true original of the Arabic Kanzsah, i~-..-, is the Aramaic tl'.D='synagogue' or 'meeting-house,' from W:: 'to assemble.' (Syr. J].m; late Hebrew no..:).

APPENDIX. 327 a number of Muslims, who represented to the Sultan that the Christians had erected a new building beside this church, which had not been there before. He therefore charged the Emir and Treasurer 'Ilm ad-Din Sanjar, Wali of Cairo, to destroy the newly-erected building; and the latter rode thither and found a crowd of Muslims assembled, who hastened to destroy the church altogether, as speedily as possible; they erected in its place a Miilraib, announced the hours of prayer, and recited the Koran, all of their own accord, and they were not hindered for fear of an insurrection. After this the Christians were heavily oppressed; and they complained to the Cadi Karim ad-Din, Keeper of the Sultan's Privy Purse, who stood up as the champion of the religion of his forefathers, and brought tile matter constantly to the Sultan's notice, until the latter ordered the destruction of the Mil.rab, which was thrown down, so that the place became a rubbish-heap, and so it has remained. 4. Church of Satit MIennas. This stands near the dam between the mounds of earth on the road from MIisr; it consists of three churches adjacent to one another; one of the Jacobites, one of the Syrians, and the third of the Armenians. A festival is kept there every year, at which the Christians assemble in this church. 5. Ihe Church ofAl-SIfu'allalsah, in the city of Misr, in the quarter of Kasr ash-Shama', named after tlhe Virgin; it is highly revered among them, and is distinct from the above-mentioned Cell. 6. 7he Church of Sainl &Siuthtius in Misr, named after the ancient monk Sinuthius, of whom many things are related; among others, that he was one of those who entirely abstained from food during the Forty Days' Fast; under him there were 6,ooo monks, who fed, as he did himself, on a mess of palmleaves; he wrote many books. 7. Church of Mlary, near the Church of Sinuthius. This was destroyed by 'All ibn Sulaiman ibn 'All ibn 'Abdallah ibn 'Abbas, Emir of Egypt, when he received the government from the Prince of the Faithful, Al-Hadi Mtfsa, in A.H. I69; le also destroyed the churches of tile Ward of Constantine, for the preservation of which the Christians offered him 50,o00 dinars as a bribe, but he refused it. Wehen he was removed, however, and Mitsa ibn 'sa ibn Mhfsa ibn Muhammad ibn 'Al ibn 'Abdallah ibn 'Abbas took his place in the caliphate of Haran ar-Rashid, the new governor allowed the Christians to rebuild the churches which 'All ibn Sulaiman had destroyed; then they were all rebuilt in consequence of I decree of Al-Laith ibn Sa'd and 'Abdallah ibn Lahl'ah, who both declared that it was for the advantage of tile town, and bore witness that the churches

328 CHILRCHES AND JMONASTERIES OF EGIPT. at Misr had first been built under Islam in the time of the companions of the prophet and his first successors. 8. Church of Sainl George of A/h-Thl'ait. This church stands in an alley of the quarter of Kasr ash-Shama' at Misr, which is called Alley of Ath-Thikat; not far from it is the Church of the Virgin of Saint George. 9. The Church of Barbara in Miisr is large, and is celebrated among them; it is named after Saint Barbara, a nun. In her time two other nuns were living, its and Thakla; a great festival is kept in their honour at this church, and the patriarch is present at it. 10. Church of Saini Sergius near Saint Barbara, not far from the Hospital of Ibnl an-Nu'mn. There is a cave within it, in which Chrlist and his mother Mary are said to have sat. 11. Church of Bayl'lon, south of Kasr ash-Shama', on the road of the Afrtam Bridge. This church is very old and small; below it the treasure of Babylon is said to be; its surroundings are in ruins. 12. The Church of Theodo-e the Martyr, in the neighbourhood of Babylon, is named after the martyr Theodlore, the military commander. 13. The Church of Sainlt lennas is also in the neighbourhood of Babylon. Both these churches are closed, on account of the ruins ta hich surround them. 14. Church of Sazilt Meslnnas in the Hamra; thle Htamra is now called the quarter of Ranitir as-Saba', between Cairo and Misr. lThis church was restored in A.1. 177 by permission of the Emir of Egypt, Al-Walid ibn Rufo'ah; thereupon WTuhaib al-Yaltlsubi was angry, rebelled against the Sultan, and came to Ibn Rufaah to assassinate him, but was seized and put to deathl; Wluhaib was a traveller from Yemen, and had come to:.gypt. Ilen then t Kar, ill order to avenge Wuhaib, rose against Al-Walid ibn Rufl'ah, and fought against him. Ita'inah, the wife of Wuhaib, went round at night to the settlements of the Kara to rouse them to avenge his blood; she had shorn hier lead, and was an eloquent woman. Then Ibn RuftVaah seized Abli a 'Isi arwn ibl 'Albdl ar-Rabhmin al-Yalnsuli fhom ammong the Karha; lie asked for mercy, and Ibn Ruf'ahl set him free; and subsequently the rebellion was put down after a great number had been slain. The church in the I.amra remained standing until the destruction t oo le te of the curces took place in te da l-alik an-N r Muhammad ibn Kala'On, as it will be related, if it be God's will. 15. History of the Church of Az-Zuhrl, and account of the destruction of the churches in Egypt, and of the monasteries of the Christians all at one time. The Church of Az-Zuhri stood at the place where now the I'uol of An-Nasir

A PPENDIX. 329 is, in the neighbourhood of Kanatir as-Sab', on the western bank of the canal, west of Al-Lawak; many events have taken place in connexion with this church. For when Al-Alalik an-Nasir Muhammad ibn Kala'on had in A.H. 720 built the hippodrome of the Maharn Camels near Kanatir as-Saba', he wished also to erect an embankment on the chief branch of the Nile not far fiom the Mosque of Taibars; he therefore commanded that a rubbish-heap which lay there should be carried away, and that the earth beneath it should be dug out for the sake of the embankment, and he caused the water to flow into tie excavated place, shich is therefore called to this day the pool of An-Nasir. The excavation of this pool was begun on the last day of the month of Rabi' I, A.H. 72I; and when they brought it near to die Church of Az-Zuhrt t which many Christians had always dwelt, and beside which several other churches stood, on the spot now called ITakar Alrbugha, between the Seven Wells and the Bridge of the Dam outside the city of Misr, then the workmen began to dig round the Church of Az-Zuhrl, so that the latter remained standing in the middle of the spot which the Sultan had appointed for excavation and which is now the Pool of An-Nasir, and they continued to dig, until the church, as it were, hung in the air. The intention was that the church should fall without a direct attempt to destroy it. The general body of the slaves of the Emirs, who were working at the excavation, and the other workmen demanded, with incessant cries, permission to destroy the church, but the Emirs did not listen to them until Friday the 9th Rabi II of the same year, while the people were performing the Friday prayers, when the work of excavation was interrupted, and a body of the common people, without leave from the Sultan, crying out 'God is Great!' attacked the Church of Az-Zuhrt wiLh axes and other tools, destroyed it and made a rubbish-heap of it, plundered the Christians who were there, and carried off all that was within it. Then they destroyed the Church of Saint MIennas in the Hamra, which had from ancient times been much revered by the Christians; a number of Christians dwelt tlere, who had established themselves there, and to whom the Christians of Miisr brought all that was needed for the church; they also sent there costly offerings and many alms, so that there was there a large treasure of coined money, golden vessels, and other valuables. The people climbed the walls, opened the gates, and took money, vessels; and wine-jars out of the church; it was a terrible occurrence. Thereupon they went from the church in the Hamra, after they had destroyed it, to the two churches near the Seven Wells, one of which was called the Church of the Maidens, and was inhabited by a number of Christian Uu [II. 7.]

330 CHURCHES A.VD MONASTERIES OF EGYPT. girls and by monks; they broke in the doors of the two churches, took captive the girls, of whom there were more than sixty, took off their clothes, plundered all that they could find, and burnt and entirely destroyed these churches. All this took place while the people were making their Friday prayers; and when they came out of the mosques, they beheld with horror the clouds of dust, the smoke of the fire, the tumult of the mob, and the hurrying throngs of those who were carrying off the plundered objects, so that this horror could only be compared with that of the day of resurrection. The news of it spread, and quickly came to the sandy ground under the Castle on the MIountain; the Sultan heard a great tumult and noise which horrified him, and he sent to enquire into the cause of it. When he Xwas told what had happened, he was much excited, and was angry that the people had undertaken to do the deed without his command. He ordered the Emir Aidughmish Amlr-Akhfir to ride to the spot with a detachment of pages, to put a stop to this disorder, and to seize those who had done the deed. WhIile Aidughmish was making preparations to ride down, the news was brought from Cairo that the people of Cairo had risen and had destroyed a church in the quarter of the Romans and one in the quarter of Zawilah; and at the same time it was announced from Mlisr that the people of Misr had risen in great numbers and had marched to the Church of Al-Iu'allakah in the Kasr ash-Shama', whichl had then been shut up by the Christians who were besieged within it, but it was on the point of being taken. Now the anger of the Sultan increased, and he wished to ride down in person to attack the people, but he refrained when the Emir Aidughmish dissuaded him from the attempt. The latter went from the Castle with four Emirs to Misr; the two Chamberlains, the Emir Baibars and the Emir Alamas, rode to the place which had been excavated; and the Emir Tinal rode to Cairo, each accompanied by a numerous troop. The Sultan had commanded that all wholn they should capture among the people were to be slain, and none was to be pardoned; so Cairo and Iisr fell upon their knees, and the plunderers fled, so that the Emirs only caught those who were unable to move because they were overcome by the wine which they had drunk in the churches. The Emir Aidughmish now entered into Misr. The WIli had already ridden to the lu'allakah to drive away those engaged in plunder from the street of the Mu'allakah, but, being received by a shower of stones, he had fled from them, and the gate of the church was on the point of being set fire to. Now the Emir Aidughmish and his followers drew their swords that they might fall upon the people, but when ihe found that there was an innumerable multitude and

APPEN.VDIX. 331 a narrow way of escape, he refrained from slaughter, bid Isis followers disperse the ciowd without shedting blood, and proclaimed that any one who stayed behind stould folrfit his life. Then the assembled crowd tnrned to flight and dispersed, but Atdughmish, fearing lost the teople should retarn, remained there untlilte eveninegstrayer was s oclaimed; then he marched away, hasing orderet she 'its of blisr with his soldiers, to whom he added fifty nf the pages, to pass the night on the slot. As foe the Emir Alanras, he name to the churches sn the anamen and the Chuech of Az-Ztieri to defend them, hut untly rubbish-heaps were left of them, not a wall sas standisg; ie returned therefore, and tte other Emirs also returned atd istformei the Sultan, whose anger continued to increase; but they did not leave him until he was pacified. At the destruction of these ceurches a wonderful event occurred. For when the people were assembles on that cay in the Mosque of the Castle nn the bMounlain foe the Friday prayer, and had just finished the prayer, a madman rose up and cried out in the midst of tse mosque: 'Destroy the church in the citadel, destroy it ' and when he had repeatedly cried out in this disturbing f ion, le fell into conetleions. Tue Sultan and the Emirs wondered at his words, and orders were given to the officer on guard and the chamberlain to investigate the matter; so they lioti lefr the mosque, and when they same to tile Ruins of the Tartars in the citadel, shero a newly-built church stood, there -were people employed in destroying it, and they bad not fisished their work shein the news of the attack upon the churches is the I-Tanint and at Cairo arrived. Tten the Sultan wondered yet more at that faktr, and caused search to be made foe him, but so trace of him was found. tn the Mosque of Ai-Azhar too it hatiticned that lolicn the people were assembled that day fur the Friday prayers, one of the fakirs fell into a soot of trembliog, and shes the hoar of' prayer was announced, befooo the preacher appeared, he stepped forward and said: 'Destroy the churches of the enemies and unbelievers t God it great I God grant victory and helpt' Thienlhe began again to tremble, and cried out: 'Down to the ground! Down to the ground!' The people loohed at him and did not know what he meant; they were of various opinions regarding him, some saving, ' He is mad;' and others, 'This tueans something.' When tho preacher catwe fisward the litlir ceased shouting, and at the end of the prayers ho was sought foe but could not be found; and shen the people came out of the door of the mosque they sas the plunderers sith the soodwork of tlb churches, the garments of the Chrisiians, and other slunder, and when they ashed about these things they were answered that the Sultan had proclaimed that the churches U u 2

332 CHURCIHES AND.MONASTERIES OF EGYPT. should be destroyed; and the people believed this until they heard soon afterwards that all had happened without orders from the Sultan. The clurches destroyed that day at Cairo were that in the quarter of the Romans, that by the Archers, and two churches in the street of Zawilah. On Sunday, the 3rd day after the Friday on which the destruction of the churches had taken place at Cairo and Misr, the news came from the Emir Badr ad-Din Bilbag al-IMulsani, Wali of Alexandria, that on Friday the 9th Rabi' II, after the Friday prayers, a tumult had arisen among the people, and when they had quitted the mosque, the cry arose: 'The churches are destroyed!' and that the Alameluke had at once ridden to the spot but had found the churches, four in number, already reduced to heaps; that he had also received by the pigeon-post a letter from the Wall of Al-Bul!airah, announcing that at the town of Damanhfir, while the people on that day were making their Friday prayers, two churches had been destroyed. The astonishment increased over these matters until on Friday, the i6th, news was brought from the town of Klsh that while the people on the 9th Rabi' II had finished their Friday prayers, one of the fakirs had risen, and had said: 'O falkrs! come out to the destruction of the churches!' but when they went out, followed by a crowd of others, they had found the churches already destroyed; and that at KIs and in its immediate neighbourhood six churches had been wrecked. Gradually information arrived from the southern and northern provinces, announcing the destruction of many churches and monasteries in all the districts of Egypt between Kus, Alexandria, and Damietta, lwhich had taken place on the same day during and after the Friday prayers. The anger of the Sultan against the people reached its highest point, because he feared that even worse things would be done. The Emirs tried to soothe his anger, saying that matters of this sort could not have happened through human power, and that if the Sultan himself wished to undertake anything of the sort lie would not be in a position to do so; but that it was a decree and ordinance of God, who knew tihe great corruption of the Christians and their increasing pride, so that that which had halppened might serve as a punishment for them. While therefore the people of Cailo and lMisr had become much afraid of the Sultan, because they had heard that lie had threatened them with death, and many of the lowest people had taken to light, tile Cadi and ArmyInspector Fakhr ad-Din tried to dissuade the Sultan from his intended attack onl the people, and to reconcile him with them again, while Karom ad-Din al-Kabir, Keeper of the Privy Purse, incited tile Sultan against the people,

APPIENDIX. 333 until the Sultan ordered him to travel to Alexandria for the purpose of raising money and of enquiring what churches were there destroyed. Scarcely a month had passed by since the destruction of the churches when in Cairo and Misr fire broke out in many places, at which horrors occurred equal to those which followed the destruction of the churches. In a house of the Roast-meat-Vendors' Street in Cairo fire broke out on Saturday the loth Jumadaf I, and spread among the surrounding dwellings and lasted until the evening of Sunday; many buildings were destroyed. When this fire was extinguished, another arose in the quarter of Ad-Dailam in the street of Al-'Arlshah, near the dwelling of Karlm ad-Din, Keeper of the Privy Purse, on the 25th Jumada I; it was a windy night, and the fire spread on all sides, until it reached the house of Karim ad-Din. When the Sultan heard of this, he was much vexed, because a part of the Sultan's treasures was kept there, and he sent several of the Emirs to put it out, and they took with them a crowd of people which continually grew in numbers. From the night of Monday to that of Tuesday the fire had continually increased, and the Emirs with their followers could not extinguish it, because there was a strong wind by which lofty palms were overthrown and boats were dashed to pieces, and so the fire spread on all sides. The people were already convinced that the whole of Cairo would be burnt, and they mounted the minarets in order to call to prayer. The fakirs and pious men appeared and began to pray with the cry: God is great!' but it was in vain, and the screams and weeping of men grew louder on all sides. Tie Sultan went up to the roof of the castle, but could not stay there on account of the strong wind; the fire lasted, and the Sultan repeated his command to the Emirs to extinguish it until Tuesday. Then the Sultan's Deputy went down and took all the Emirs and water-carriers with him; and the Emir and Cupbearer Baktimur also went down; it was a terrible day; none more terrible has ever been seen. At the gates of Cairo guards were set to bring back the water-carriers if they tried to leave Cairo, in order to extinguish the fire; not one of the water-carriers of the Emirs and of the city was spared, all had to work; and they brought the water from the academies and baths; all the carpenters and attendants of the baths were taken to pull down the houses, and in this time of necessity many lofty buildings and great houses were pulled down. At this fire twenty-four of the principal Emirs were working, besides an equal number of the Emirs of the band, the Decurions and the Mamelukes; and the Emirs themselves set their hands to the work. The water stood from tile Gate of Zawilah to the quarter of Ad-Dailam like a lake in the street on

334 CHURCHES AND MlONASTERIES OF EGYPT. account of the crowd of men and camels which brought water. The Emir and Cupbearer Baktimur and the Emir and Deputy Arghfin were cmployed in carrying the Sultan's treasure from the house of Karim ad-Din to the house of his son in the Lead-workers' Street; sixteen houses which partly touched the house or stood opposite to it had to be destroyed before they could rescue the treasure. The fire was not yet fully extinguished, the treasure was scarcely carried away, when a fresh fire broke out at the dwelling of Az-Zahir before the Zawilah Gate, which destroyed 12o houses; among which was a hall known as the Hall of the Fakirs. During the file a strong wind blew; then the Chamberlain and the Wali rode down to extinguish the fire, and caused a number of the surrounding houses to be pulled down until the fire was extinguished. Two days later a fire broke out in the house of the Emir Salar in the street between the two castles; it began in the air-passage which had been constructed aoo cubits above the ground; but this was all destroyed before the fire was put out. Then the Sultan commanded the Emir and Treasurer 'Ilm ad-Din Sanjar, Wali of Cairo, and the Emir and Chamberlain Baibars to keep guard and to be watchful; it was proclaimed that in every shop a barrel or jar of water should stand, and a similar one in all streets, by-ways, and alleys. Through this the price of a barrel rose from one dirham to five, and the price of a jar to eight dirhams. A fire also broke out in the quarter of the Romans and in many places, so that no day passed without a fire in some place. The people now took heed to that which was befalling them, and came to the conjecture that the Christians were the cause of it, because the fire appeared in the pulpits of the mosques and the walls of oratories and schools; they were therefore prepared at a certain fire, and they followed up the track of it until they found that it arose from naphtha rolled up in cloths steeped in oil and pitch. One Friday night in the middle of Jumaid, two monks were captured coming out of the Academy of Al-Hakkariyah, and fire had just been set to the academy, and the smell of sulphur was still on their hands; they were brought to the Emir and Treasurer 'Ilm ad-Din, Wali of Cairo, who sent word to the Sultan, who ordered that they should be tortured. He had not come down from the castle before people met him, who had seized a Christian caught in the Mosque of Az-%Zahir with rags in the form of an annular biscuit full within of pitch and naphtha; he had already thrown one of them down by the pulpit, and had stood by it until smoke rose from it; then he went to depart from the mosque; some one, however, had noticed

APPENDX'. 335 him, and watched him from a place where the Christian could not see him; then he seized him, and the people came up in crowds and dragged him to the Wali's house; he had dressed himself like the Muslims. He was then tortured before the Emir and Chamberlain Rukn ad-Din Baibars, and he confessed that a multitude of Christians had bound themselves to prepare naphtha and to spread it about by means of several of their followers, of whom he was one, and that he had been told to place it beside the pulpit of the Mosque of Az-Zahir. Thereupon it was ordered that the two monks should be tortured, and they confessed that they were among the inhabitants of the Monastery of the lule, and had set fire to the places already described, out of hatred to the Muslims and to take revenge upon them for the destruction of the churches; and that many Christians had joined together, and had collected a considerable sum to prepare this naphtha. Meanwhile Karim ad-Din, Keeper of the Privy Purse, liad returned from Alexandria; and the Sultan informed him of the capture of the Christians, whereupon he answered: 'The Christians have a patriarch with whom they consult, and who knows their dispositions.' Then the Sultan commanded to bring the patriarch to the dwelling of Karim ad-Din that he might speak with him of the fire, and the share of the Christians in kindling it. The patriarch came therefore under the guard of the Wail of Cairo by night through fear of the people, and when lhe had entered the house of Karim ad-Din, in the quarter of Ad-Dailam, and the three Christians had been brought from the dwelling of the Will, they repeated to Karim ad-Din in the presence of the patriarch and Wali all that they had before confessed. When the patriarch heard the confession, he began to weep, and said: 'These are fanatical Christians, who wished to avenge themselves on the fanatical Muslims on account of the destruction of the churches.' Thereupon he was released by Karim ad-Din with ceremony, and found that Karim ad-Din had caused a mule to be kept in readiness for him at the door, so that he might ride upon it; so he mounted and rode off; thereupon the people were angry and fell upon him together, and if the Wali had not accompanied him he would have been slain. Next morning Karim ad-Din wished to ride, according to his custom, to the Castle, and when he came out of doors as usual, the people cried to him in the streets: 'It is not allowed, 0 Cadi, that thou shouldest take under thy protection the Christians who have burnt down the houses of Muslims, and shouldest let them ride upon mules.' These words angered him and increased his desire to do injuries, and when he came before the Sultan he tried to - M

336 CHURCHEES AND MONA1ASTERIES OF EGYPT. represent the ceime of the Christians waoba hr been captured at alight, saying that they swere fanatics anad faata; hat ttre Suattna trade the Whilt increease the tartaten. Sa the Whilt went down and caaaed them ta he seaerely toetured, an that they confessed that faaeteen monhs had canspired together in the Manansery of the Mate an horn dawnalot the doettings of the Muslima, and that among them therennas a monk who peepared the naphtha; that they had paetitianed Cotta and Mhise among themarelva, so that eight come to Caieo and sin to Mise. Then the Will had ttte Monastery of she Male, surrounded and oll its inmates seized; four of them sere horns at the crossways by the itosque of tIb [Cilan an Priaday, wnhere a great crowd had assembted en see ltcem. Prom Itris time the common peoptle sorer enraged against the Christians, and began so insole them and torn their garments off them, so that every form of outrage was allowedand such as eaceededoalt measure. Thereupon the Sultan grew angry, and foemed the plan of mahing an attach upon the people. It happened that when he was riding on a Sotueday feom the citoadel lo go toathe great hippothome, hr sawra great erend of people n-ho snere lilting the streets and shooting: 'God protect Islam I Protect the religion of lAtolrammod han Abdallih!' tie rode aside to avoid them, and when he reached the hippodrome, the Teeasurer brought two Christdans to him who had just been caught in the attempt to set firen en the houses; he commanded that they should he borne, oherecapon they were led away, a ditch was dog, and they were barns in the dight of she people. While they were yet employed in horsing the la-a Christians, the Chambedlain of dsr Divana of the Emir and Cnurbrarer Baheimur, who n-as a Chdristan, came by, to reach the house of dsr Ewir Bakderor. When the people saw him, they threw him haom his beant, dragged off all his clothes, and carried him off to throw him into the firee; then he repealed in a load soice the tsso fermulas of belief, cooleassed Idlam, and was art at liheety. Mtranwhile Karim ad-Die, clothed with a robe of hoanou, passed by the hippodrome; bat they drone tim away with stones, and creid out: '1tow loagwiht thou protect and defend the Christians?' Theysnoched at him, so that he saw no way of escape except to retarn to she Sultan, who was still in she hippodrome; tthe cries of she people waere so load intei anger that the Sulsan could hear them. When Karim nd-Din caere In him and informed him of what had passed, he was fall of wrath, and ashed she advice of the Emirs who were with bier, sorb as the Eeiri Jamil ad-Dine deputy-governor of AI-Kark, the Eeiri Saif ad-Din al-Bhtbahel, the Chainhedlaia Baksimur, and several others AI-Bhhohdr shought that the people

APPENDIX. 337 * * e and that it was best for the Chamlerlain to go and ask them what they wainted before any step was taken. This view, however, did not please the Sultan, who turned away from him. Thereupon the Deputy-governor of Al-Kark said: ' All this comes from the Christian secretaries, for the people late them, and my advice is that the Sultan should take no step against the people, but should remove the Christians from the Divan.' This advice also displeased the Sultan, who said to the Emir and Chamberlain Alamas: ' Go and take four of tihe Emirs with thee, and cut the people down from the place where thou leavest tle hippodrome until thou comest to the Gate of Zawilah, and strile with the sword among them from the Gate of Zawilah to the Gate of Victory, without sparing any;' and to the WVal of Cairo he said: 'Ride to the Gate of Al-Lawak and the neighbourhood of the river, and let none pass without seizing him and bringing him to tle Castle, and if thou dos t not bring those who llave stoned my deputy (he meant Kar-im ad-Din), by my head I will hang thee instead of them;' and he sent with him a detachment of his body-Mamelukes. After a hesitation onl the part of the Emirs to carry out the commanll(, so that thle matter became kltoen, and the mlet lto one, eslpecially 1o slaves or attendants of tle Emies, tlen at last they set out; the Iews was spread in Cairo, all the lbazaars were shut, and an unheard-of sorrow fell upon the people. The Emirs went forth, but found on their long march not a single person until they reached the Gale of Victory; but the Wtal at the Gate of Al-Lawakl in the neighbourhood of BGls.k and at the Water-Gate seized a crowd of rabble, sailors, and low people, bys which actionl such fear was spread that a great number removed to the province of Al-Jizah on the western bank. Tile Sultan returned from the hippodrome and found on his way, until le reached thle Castle, not one of tle people; as soon as he arrived at the Castle he sent to tle WVal, and told him to hasten to come to him; and the sun was not yet set when he appeared with about 200 people iwhom he had seized. Then the Sultan made a division of them, and ordered that some should be hanged, others cut in two, others deprived of tlleir hands; then they all cried: 'O Lord, that is not lawful, it was not we who stoned him.' The Emir and Cupbearer Baktimur and the other Emirs present wept out of sympathy with them, and did not quit the Sultan until he said to the WAli: 'Divide off a part of them and erect posts from the Gate of Zawilah to the Castle in the Htorse-Market and hang them up by their hands.' Next morning, being Sunday, they were all hung up from the Gate of Zawllah to the Horse-Market, some of them being distinguished and well-dressed persons; the Emirs who passed by them expressed xx [II7.] ' -., i: i I

338 CHURCHES AN.D) M.[ONA'.lSER1T'S OF EGYPT: sympathy with them, and wept over them. None of the shop-owners of Cairo and MIisr opened his shop that day. Karlm ad-Din left his dwelling to go to the Castle as usually, but he could not go paot those who were hanged up, andt so he took another way, not that through the (ate of Zawilah. The Sultan was already sitting behind a lattice, and caused a number of those whom the Wali had captured to be brought and the hands and feet of three of them to be cut off. The Emirs could not speak in their fasour because his anger was too hot; then Karim ad-Din entered, bared his head, kissed the earth, and begged for mercy; the Sultan at last yielded to his prayers, and ordered that tile prisoners should work at the excavation at Al-Jizah. Then they were led a tay; but two of the mutilated had alreadly died; and those who were hung up were taken down from the posts. While the Sultan still stood at the lattice, the cry of fire arose in the neighbourhood of the Mosque of Ibn Tllfln, and in the Castle on the Mountain, in the dwelling of the Emir Rukn ad-Din al-Ah. madi in the street of Baha adDin, in the inn before the Water-Gate of Al-MIaks and in the adjacent building,. On the morning of this day three Christians had heen caught, willi whom colds steeped in naplltha were found, and when broughlt before the Sulall they confessed that the)y had caused the fire. The fire lasted at tlhose places until Saturday, and when the Sultan, according to his custom, wished to ride to the hippodrome, he met 20,000 people who had coloured pieces of stuff blue, and had made a white cross upon them, asnd when they saw the Sultan they criedl with loud and united voices: ' There is no religion except that of Islam! God protect the religion of AMuhammad ibn 'Abdalleh! O MTalik an-Niasir, Sultan of Islam! help us against the unbelievers, and do not protect the Christians!' The earth trembled with their terrille voices, and God filled tlle heart of the Sultan and the hearts of the Emirs with fear; they continued their way, while he was deeply sunk in thought, until he came to the hippodrome. As meanwhile the shouts of tile people did not cease, lie held it best to act cautiously, and he bid the Chamberlain go out and proclaim that he who should find a Christian should demand money and blood from him. The Chamberlain went out and made this proclamation, and the people cried: ' God protect thee!' and gave him tieir congratulations. The Christians then used to wear white turbans, so it was proclaimed at Cairo and l isr that any one who should find a Christian in a white turban should be allowed to kill him and to seize his goods; and a similar permission was granted to any one who should meet a Christian on horseback. A decree was issued that the Christians should wear a

A PPZ ENDIX. 339 blue turbans, and that none of them shoull rile a horse or a mule, but that they might ride asses with their heads to the tall; that no Christian might enter a blath withllout a thell rounl his neck; and that none of them might wear thle dress of the ltIuslims. Thle El:mirs were forbidden to take Christians into their service; the latter woere removed from the Sultan's Divan, and it was commanded in all tlhe provinces that all Christians holting office should be dismissed. The attacks of the Muslims upon tlhe Christians increased so that the latter no longer walked in the streets, and a laige number of them accepted Islam. Nothing liod b een said at this time of the J\cs, and so the Christians began, hllecn they wished to leave their dwellings, to borrow a yellow turban from one of the Jews, and to wear it so as to be safe from the people. Then it happened that one of the Cllristians in the Divans was owed 4,000 dirllams by a Jew, so lie came by night in disguise to the Je3's house to ldeland tlhe money; then the Jew seized him and cried: 'Help from God and the iMuslims I' and shouted so that people ran together to seize tlle Christian; but he fled into tlhe ilner part of the Jew's house and hid himself with tile wife of the latter; lhe was, however, obligedl to write a receipt statting tllat the Jew had paid him his debt, and then lhe was set frce. Several Clllistians of the Monastcry of Al-Khandak cwere accused of having prepared naphtha to set fire to the houses; they were captured and nailed up. A decree was issued that the people might safely be present when the Sultan rode to thle hippodrome according to their custom; this took place because they stood in fear of their lives on account of their having too frequently attacked the Christians and overstepped all bounds. Now they became bold, came as usually to the neigihbourhood of the hippodrome, offered good wishes to the Sultan, and began to cry: ' God protect thee, Ruler of the land! we are spared, we are spared!' Tle Sultan heard this favourably and smiled at their words. At night a fire arose at the dwelling of the Emir and Chamberlain Alamrs in the Castle; the wind was strong, so that the fire took hold and reached the house of the Emir Itmish, and the inhabitants of the Castle and of Cairo were so much terrified that they believed that tite whole Cnastle waas burnt. Mhore terrible events than tllese have never been heard of, for the Christians burnt the houses at Cairo in the Roast-meat-Vendors' market and the alley of Al-'Arishah in the street of Ad-Dailam, sixteen houses near the dwelling of Kartm ad-Din, a number of houses in the quarter of the Romans, the house of Bahadur near the Chapel of Husain, some dwellings at the stable of At-Tarimall and in x x 2

340 CHURCHES AN!D MlONASTElRI'S OF EGFPT. the street of Ioney, the palace of the Emir Silxt), and the palace of the Emir Salar in the street between tlhe two castles, the palace of liishail, the Khan al-tHajar, Al-Jamalun, the hall of Al-Afram, the house of Baibars in the street of As-Safliiyah, the house of Ibn Al-Maghrabl in the street of Zawilah, many dwellings in the street of the Swallows' Well and at Al-Ilakar, in the Castle on the IMountain, by several mosques and oratories nd o other buildings, which it would lake too much space to mention. Among the churches, destruction was wrought on the church at the Ruins of the Tartars in the Castle of the Mountain, the Church of Az-Zuhil on the spot where the Pool of An-Nasir now is, the Church of thle 1amra, a church near tle Seven Wells, owhich is called that of the Daughters, the Church of Saint Iennas, the Church of Al-Fahttldin (the Trainers) at Cairo, a church in the quarter of the Romans, a church near tle Archers, two churches in the quarter of Zawilah, a church near the F lag-Store, a churct at Al-Khanldak; lour churches in the frontier-city of Alexandria, two churches in the town of DamTianhllr Al-W-altsh, a church in the province of Al-Gharbihyalh, three chorches in the province of Abh-Sharkliyah, six churches in the province of A1-Bahntasa; at Suylt, MIanfalft, and aunyat Ibn al-Khasib eight churches, at Kits and As oln eleven churches, in the province of Itfit one church; in tile market-place of Wardoin in the city of MIisr, in the quarters of Al-Mlucisahs antd Kasr ash-Shana' at Misr eight churches. A great number of onasteries also were destroyeld, and the Mlonastery of the MIule and the Monastery of Shatran remained long deserted. These important events, such as could with difficulty be found a second time duri ng a long series of years, took place in a short space of time; so many persons perished, so much property was destroyed, and so many buildings ruined that for their multitude they cannot be described. The end of all things rests with God! 16. Church of iulihael. This church was by tle canal of the Banl Wa'il before the city of Alisr to the south of 'Akabah Yal.sub, and is now near tlhe I3ridge of Al-Afram; it was newly built under Islam, and is of fine architecture. 17. Clhrch of llary, in the Gardens of the Vizier to thle south of tle Lake of Al-Haabash; it is empty, and no one goes there. 18. 7he Church of lare, in the district of Al-'Adawiyalh towards the south, is old, biut already ruined. 19. The Church of Anfhony, in the district of Bayad, north of Itfili, has been renewed. In the district of SharniG b tltere were many churches now destroyed; one of them is in tle dlistrict of Icl'it on tile moultain, two (ays to the south of B13atd, and still exists.

APPND IX. 341 20. Tle Church of Ihe Virgigt, in the neighbourhood of Ashkar; at its gate stands a tower built of large bricks, which is said to be the place where Musal ibn 'Imrain (lile prophet MIoses) was born. 21. Church of lal;ry, in the district of Al-Kihusfis; it is a house of which they have made a church, which, however, is neglected. 22. Church of tlar,, Church of Al-la.4r, and Church of Gabriel; these three churches stand in the district of Abnfib. 23. Church of Asdstir, which means [ro-,r-p=] the Saviour; this stands inl the city of Ikihmtm, and is much revered among the Christians; it bears the name of the Alartyrs, and there is a well there, the water of which, if it be put into a lamp, becomes of a deep-red colour like blood. 24. Churclh f Mzichael, also at Ikhlmtm. There is a custom among the Cllistians at these two churches thlat when they are keeping the Feast of Palms, also called the Feast of Hosanna, the priests and deacons go in procession with censers, incense, crosses, the gospels, and lighted candles, and stand before the door of the Cadi, and then before the doors of the most respectable IAuslims, wlhere they burn incense, read a passage of tile Gospel, and sing a hymn, that is to say, praise him. 25. Z/he Church of Sazint Pachomelts, in the district of Atfal, is the last church on the eastern balik. Bakhfim or Pachomius was a monk at the time of Saint Sinuthius; he is called the Father of the Community, because he increased the number of the monks and gave a teacher to every two monks. He did not allow wine or meat to be brought into his monastery, and he commanded that the fast should be kept until tlhe end of the ninth hour of the dla; he gave his monks roasted chickpeas to eat, and they called them chickpeas of scarcity. Iis monastery has long been destroyed, but this church of Iris still exists at Atl'f, to the south of Ikhmim. 26. Tihe Church of the E'vangelist,lMark, at Al-Jizah, was ruined after A. H. 800 and then rebuil. This Mark was one of the Disciples of Christ, and founder of the patriarchal see of Egypt and Abyssinia. 27. The Church of Saintl Gcotrge, in the district of ]3u 'n-Numrus in [the province of] Al-Jizah, was destroyed in AH.H. 780, as it has been related above, but afterwards restored. 28. The Chur(h zit thse dlrstict of B4 Ed-rd, on the farthest limit of the pro\ince of Al-Jizah. 29. Church of Sziuthius, in the district of Harabshant. 30. Church of Santtl GC,ore, in the district of Lana, is celebrated among

342 CIURCHES AND MONASTERIES OF EGYPT. them; they bring thither votive offerings, and swear by it, and relate many remarkable stories of it. 31. Church (f Saint llidrutd, in tlhe district of Sllumust.. This Matrita is highly honoured among them; lie was a revered monk, and his bones are kept in a chest in the monastery of B1 Bishoi'i on the plain of Shillt, and are visited even now. 32. Church of At7Ory at Al-Bahnasa. It is said that there were 36o. churches at Al-IBabnasa, xhich have all been destloyed, so that thiis chulch alone remains. 33. The Church ofthe Monk Sanmuel, in the district of Shinarah. 31. The Church of lAroy, in the district of Tunbudla, is old. 35. The Church of Mlichael, in tlie district of Tunbudi, is large and old. There were here many churches now destroyed; the greater part of the inhabitants of Tunbuda consist of Christian artisans. 36. The Church of the Apostles, in the district of Ishnin, is very large. 37. Ihe Church of Aaroy, in the district of Ishnin, is old. 38. The Church of Mliochael, alnd 3 ). 7ie Church of lGabrel also, in the district of Ishnin. In this district there were r6o churches, xlhich have all been destroyed with the exception of the four above mentioned; the greater part of the inhabitants of Ishnln are Christians, and they maintain themselves b)y keeping watch over the palm-trees. Further on there are still remains of churches in which they keep) their festivals, as the Church of Sainz George, that of.lird.tdt, that of Barbara, and that of Gafr-l, i.e. Jabriil (Gabriel). 40. In Munyat ibn Khasib there are six churches, that of Al-illu'atllal.ah, i.e. the Church of the Virgin, that of Peter anl Poaul, tllat of lMic/hael, tlat of Saint George, that of Saint Paul of Tzamwaih, and tliat of tile three youths, namely, Ananias, Azarias, and Alisael, who nwere warriors in the time of ulikht Nasr (Nabuchadnezzar) and worshilpped God in secret; when they were discovered Bukht Nasr wished to bring them back to the worship of idols, and when they refused this he had them thrown into prison for a long time that they might be perverted; but they would not, and so le lad them brought out and cast into the fire, which, however, did not burn them. The Christians hold them in great honour, although they lived long before tlie time of Christ. 41. Church in the district of Taba in the name of the DisciplCs of Chrtst, who are called by them Apostles. 42. Church of o,,ar also in the district of Talta. 43. The CAhurch of he i!oo Wze Mlen, in the district of Ilanhali, keeps a great festival in the month of Bashans at which thle bishopl is present, and a gialt

APP"ENADIX. 343 fair is hell at the festival. These two wise men are Cosmas and Damian, the two monllks. 44. T'he Church of the Virgin, in the district of Bi Karkas, is old and large. 45. In the district ofI Mallawi there is the Church of hfe Ajoslles, and two ruined churches, one named after Sailnt George and the other after the angel Mi/chael. 4(. In the district of Daljah there were many churches of which only three are left; the Church (f the Virgin which is large, that of Sinuthius, and that of Saint MArcuriaus; they (the others) are entirely destroyed. 47. In the district of Sanaba is the Church of Saint Paul and that of Saint CGeozge; Sanabft numbers many Christians. 48. In the district of Biblt'fi, to the north of SanabG, there is an old church on the western side of the city named after Georg'e; there are many Christians who )ractise agriculture. 49l. In the district of Darft, there is a church near the town, like a monastery, andt namea after the Maonk Srrapion who livedl in thle time of Sinuthius and was elected bishop; man)' things are told of him. 50. In the district of Ba k Bani Zaid there is a large church named after the Aposlhs, in lwhich a festival is kept. 51. In the province of Kcis is the Church of Mlary and thlat of Gabriel. 52. In the district of Damshir is the Church of the Marar Afrercurius; it is old and tlsere are many Christians there. 53. In the district of Umm al-Kusur is the Church of Saint John the Dwamf, Nxhich is old. 54. In the district of Balltt, on the frontier of the district of aManfalft, is the Church of AMichael, which is small. 55. In the district of Al-Bali/gharah, on the borders of Mhanfalit, is a small church, inhabited by the priest witl his family. 5G. In the district of Shakalkil are three large old churches, named respectively after the Apostles, aMichael and Saint Mennas. 57. In the district of Munsha'at an-Naasra is a church of Mic/hael. 58. In the town of Suyfit is the Church of 1B Sadrah (i.e. St. Theodore) and that of the Apostles; and before the town is the Church of Sainlf lennas. 59. In the district of Udi unkah there is a very old church named after the three youths Ananias, Azarias, and mlaisael; it is a school for poor Christians. The inhabitants of Durunkah are Christians, and understand the Coptic language, which is the means of communication there both for children and adults, and they are able to explain it in Arabic.

344 CIDUPRCH~ES,A. D IOA1'ASf'ER/.IZ' S OF EGYPT. 60. In the district of Rifah al-Gharbi is the Church of Sanl Colufhus. s ho was a physician and monk, and performed wonderful cures of inflammation of the eye; a festival is held in his honour at this church. There is also a Church ofe ic31. lael here. Worms have already gnawed away one side of [the church at] Rifah al-Gharbt. 61. In the district of Mlhshah there is a church built over a bath, in the name of the martyr Victor; it was built in the time of Constantine, son of Helena, and has a terrace ten culbits wide, and three domes, each of which is alout eighty cubits high; the whole is built of white stone; but the western half is already fallen. It is said that this church stands over a treasure which lies beneath it; and it is said that tlere was a passage under tle earth from Suyft to this town of Mlfshah. 62. In the district of Bukir, at the border of Btlij, there is an old Church dedicated to the martyr Claudzius, who stands among them on a par with Mercurius, Georgius i.e. BG Jurj, the commander Theodorus, and lIina'es. The father of Claudius was one of the prefects of Diocletian, and he x as himself celebrated for his bravery. When he became a Christian, the emperor had him seized d totandt tortured at e mig t return to the orship of idols, but he remained steadfast until he was killed. AMany things are related of him. 63. In the district of Al-Kati'alh there is a Chur-ch named after the fTirgin, where there was a bishop named Aldue n, who had a quarrel with his own parly, so that they buried him alive; they are among the worst Christians, and are notorious for their wickedness. 'lhere owas alolng tllem a Christian named George, son of the Nun, who oversteppeld all bounds, so that tlse Fmir and Majordomo Jamal ad-Din cut off his lead in the reign of Al-MTalik an-Nasir Faraj ibn Barklfk. 64. In the district of Bltij there are several ruined churches; and the Christians are accustomed to say their prayers secretly in one of their hlouses, andl when day breaks, they go out to the ruins of a church, there erect an altar of palm-stems in the form of a cage, and perform their devotions. 65. In the district of B3 Malakruffah there is an old Chur-ch dedicated to MlAchacl, where two festivals are kept yearly. The inhabitants of that district are Christians, chiefly shepherds, and are people of a low class. 66. In the district of Duwainah there is a Church named after Saeilt John the Dzarf, who is much revered among tlem; there lived t oere a man named Jonas, who was elected bishop, and was celebrated for his knowledge, in several sciences; they were irritated against him for envy of his knowledge, and they buried him alive, but his body had already ascended to heaven.

. I PPF.NDIX. 345 67. In Al-Marl.ghah, between Thitto i and Tima, tihre is a church, and in the district or Kilfa'ui a large church. The Christians of this place are celebrated for their kn;owlede of magic and kindred sciences, and there was there, in the reign of Ail-talik az-Z'd/ir iBarl-ilk, a deacon nameld Absaltis, who possessed great skiil in them, and stoiies are tol(l of him iwhich I prefer not to repeat onl account of their strangencss. 68. In the district ot' Farshiit thlere is a Church of lfczhzel and a ChurIch oflshe Vrsgin sllary. 6i9. In the city of IIoiw there is a Church of the tisrsin and a Church of ~ $'z Men'unas. 70. In the district of Bahjflrah there is a Church qf the Apostles, and at tsna a Church of Mfari y a Churth of Mfichalel, and a Church of/ohzn t/he Btisl,.. yc. 7 /h( n Z7/akar.' 71. At Nalsilahl there is a Czhurch of the Tif;riz, a Church of John /he Baphsft, a Church (f Gabrsil, and a Church of John the Compassiznale. Tile last was a rich man of Anlioch, hllo became a monk, divilded all his goods among tile poor, and travelled through the world; and he confessed the Christian religion. His father conoled himself onl his son's account, and it was believed that he was (ead. Afterwards lie came back to Antioch in such a condition that no one kne hlim; he lived in a cell on a dunghill, and fed upon that which was thrown upon the dnslghlill until lie diel. At his funeral his father was present and recognized the cover of his book of the gospels, and on furtlher ecxamination foulnd that it was his son; so lie buried him, and built in his name the Curc-h of Anfioch and that of the Vi-sji in the town of Kit. 72. At A\sfin tlhre were several chioches whiclh were destroyed with the town; in the toswn of Mhhs also there were many monasteries and churches which were destroyed sssith the town, so that only one Churcoh (flhe tI'egtiz is now remaining. Besides the churches hitherto mentioned by us there is none remaining in the souh v sth ern provinces. As for hthe provines there is at unyah Surad in the district of Cairo a Church of the TV/ir,'tn Mary, which is famous among them; in the distlict of Sanduwah a new church named after Sainlt Ge'orrce; at Mrarsafa a restored church also namedl after S,/ c eorgcr; at Samanlfid a church naImedt after the IApost/is, built in a house; at Sanbat a church celebrated among them and named after the Aposlles; at Sandafia a church revered among thlem and named after Saiot Gcor-g,'; at Ar-Raidtl^niyah a Church of the lei-git, highly revered among them. At I)lamietta there are four Chur-ches, of the dV zCirgi, Michael, Jhn the leptist, and Sf. G ot't si, hllich are celebrated among them. In tlhe distlict y! [IT. 7-1

346 CHURCHES AND AONASTERIES OF EGIPT. of Subk al-'Abid there is a church in a hidden house, named after the Virgin; at Al-Nahrariyah there is a new church in a hidden house; at Lulanah there is a Church of Sainl John the Dwarf; at Damanhiur there is a new church in a hidden house, named after Michael. At Alexandria is the Church of Al-~Mu'allakah named after the Virgin, the Church of Saint George, the Church of John the Baptist, and that of the Apostles. These are the churches of the Jacobites in Egypt; and they have also at Gaza a Church of Mary and at Jerusalem the Klaumdmah (i.e. Church of the Holy Sepulchre, or rather a chapel in it) and the Church of Zion. As for the Mlelkites, they possess at Cairo the Church of Saint i icholas near the Archers, and at MIisr the Church of he Angel Gabriel in the quarter of Kasr ash-Shama', where the cell of their patriarch is, the Church of tIe Virgin also in the Kasr ash-Shama', the Church of the Angel Mlichael near the Church of narbara at Mhisr, and the Church of Sainl John in the quarter of the Monastery of At-'Tin.

I. INDEX OF CHURCHES AND MONASTERIES IN EGYPT, ACCORDING TO ABU,SLIH, enumerating not only the churches contained within the walls of monasteries, but also the satellite churches or chapels. It is assumed that each monastery must contain one church if more are not named. It must be remembered that the churches and monasteries of the greater part of Lower Egypt, Cairo, and the Wadi H-alblb are not described, although some of them are incidentally named, in the existing portion of the work. The folios of the original MS., marked at thle side of the text and translation, are Iere given. CF/see. Ion stese. Folio of I[S. Ch-e.. '1... t"I" Abtfijah. Alebl 'n-Numrus, see Bonllmrus Al-'Adawsyah Afllst az-Zaitfin Ahnais Akfahs Alexandria Andartba, MIount, see Atrlbah Ansin. Anhtony, MIonastery of Sailt Al-'Arish Armant Ashrfibah. Asiout, see Usyfit Assouan, see Uses/n Athllidim. Atribah, Mount. Balhjurah. Al-Bahnasa Al-Balnasa, Oasis of. Bahflmalis Balkik, Island of 4 3 7 2 6 5 2 I 8 5 15 3 5 2 73 b 44 a, 46 b, 48 a 72b 92 a 80 a, 9a 80a 79 b, 86 b, 87 a, 92 a 54aff. 56 b Io2b 75a 92 a 82b 8 a 73 b, 74 b, 75 a 75 a, 93 a & b, 94a 731) o04a yy 2

348 CIIURCIHES;AND MIONASTERIIES OF EGYPT. Ac-. of No. of Chlrce. Chr. Mastero. Foio of f.oS. Bnlfjah...... 56 a Bana Bfisir... 8 a, 69a Bardanfihahl.. 8 74a Barjanfis.... I 86a Al-Barnil 2... 6 a Al-Basatin. 2 I ) b, 2 a, 3 a, 4 b, 5 a Bilak, see Philae Bisfts.. 76 a Brothers, MIonastery of the I I 3 a BIu llarfik. I I io4b Bulak [Dakrr... 60 b lBulyana. 81 a Bunumrus or Kasr Khakan... 6ob Bfsir aBana [or Wanal 2... 17, 68 b 1usir Klm-iidus.. 92 b Al-Bustian, see Al-Basatln Batitj..... gia Cairo 4 5 a, 23 b Cairo, Old, su a:ust.at laisr Dahshlr. 53 b Dair at-Tinadah l. go a Dala s. 91 a Daljah, District of 24... 78 a, 91 b D)ammil... 102 b Damanhlar.... 45 b Damfih... 66 h Darvat as-Sarabam 2. 77b Devils, Mon. of the, see Torch Dimn. 5 4 86 a Dogs, Mon. of tle. sec Vinedresser Ekhmeem, see lkhmlm Elephantine, see Uswam, Island of Esneh, see Isna Fanfi and Nakalifah,i)istriclof 5 72 b, 73 a Fi...... 1031 )

2 3 d b0 +-n r-N jn de a -i S eW I ' B rg" s ? a~ Idd "I - 3 - e 1 ~ 0 I. I' ' " 2;t cjd u1 2 cZ c c- f:~ 1 C, O - 3C C30 ~ I -r- g o, lo o, \ 2 cc hCCJ C O 1 C i= c-e z cE I C7L C cr O ;c;" ~~C r: h I -~ 'S _Cj;Li C E ""he =~ FT O c csl R~ 1 h ~1. t u ~,o o C: ~e -~ c: E ~E C: S~ L~C C~-C EI —"ICI-3 -C~;I. yl c~ ~ zE c'd eX 9 ~ W,

350 CCHURCHES AND MlONASTERIES OF EGYPI. Kanah Al-Kantarah, see Fustat Misr Karfinah, MIon. of Kasr Khakan, see Bunumrus Al-Khaizaranyah Al-Khandak, see Fustat Misr Khazrah. Al-Khusus Kift Iufadal Al-Kuffir Al-Kulzum Al-Kusair, Mon. of Al-Kusair al-Hakkani KGsakam, see KI(s Kam l;Gs Kam T.alBin Leper, AIon. of the, see A1 -Bahnaso, Oasis of Light, lon. of, see Allnas IMadinat al-Fayy)im Mallawi MIanf, see Memphis Mansarah 3Iaraghat lIareolis, see Al-Marlyah Al-Marlyah (Iarea). MIaryft, see Al —Mariyah Memphis. Mir AIisr, see Fustat Misr Al-Mlularrakah, Mon. of, see Kis Kam Al-MIubarrakah [near Bunumrus] Mukhnan. lule, Mon.ofthe, seeAl-l.usair MAuna 'l-Amir No. of Ch, ches. 2 11 25 11.5 I I 12 8 1 2 4 7 3... 1I 3 o. O / Al-ostsieies. 2... I 8 I I I I I I Folio of 1Z.. Io3b 89a 60a & 1 102 b 88b 1o3a 73b 74a,8 a 80oa 13b, 44, 49 a f. 50 a 78a& b 73a& b 70b, 71 a 74b 80o 92 b io7b 68a & b 80a 61 a 6ob 60 b

INDEX I. ato. of No. of Place. ChurAhes. lonaslteies. MTunat Andnah. 2... ATunyaah Bani Khastb. 14 Munyat al-Ka'id. 2... Munyat ash-Sthammls. I Munyat as-Stdan, see.Iulwan Nahy).. 2 Najaj... Nakalifah, see Fenu Nalt i...2 Oasis, see Al-Bahnasa Paul, Monastery of St. Philae, Island of.. 2 Pillar, Church of the, see Itfih Potter, 5Ion. of the, see Tura Ranah... i Red Mlonasterl,, A1-]-lizl a Rifah and Udlrunkah. 9 Saft Aba Jiljah. 4 Saft MIaidtlm.. Saft al- ullallali.. Saft Rashin 2 Sailah. 2 2 Sakiyah llalaftz. fi SamallGt.,Sanabf.. 27 As-Sal.raf. I Saul.3 Servant, Mon. ofthe, see Ansina Shinar.. 24... Shubra.. Shutb... Sumusti... Suyit, 'see Usyfit ''ali al-Madinah.. t-(once 360 ) At-Tair, Alount of.. 3 351 Folio of AfS. 60b 77 b, 78 a, 88 a & b 17b, 69a 65b 6i aff. 74 b 56 i1 o4 b 58a 74 1, 89 a 74a 64 1 74b 73 74 f 88a 77b, 80 a 66b 56a 9 b, 92 a 71 f 88a o 1)7 74 a, 77 a 76 a

352 CHURCHES A.VI) JIOIXAS.' RIES' OF EG/'T. no. o/ no. of afcE. h U rhs. lonasterios. Folio of /17. _._11__- _0 i0 Tamnh...!. 60 b Tamwaih.. 6 (7 a ansa.. 4... i8 a, 69 b t'orch, on. of tlhe s ' MIun at ash-Shammnis Tunbudlia. 2 3 a goh i'ura.. 1 3 47 Turfah 74 Udrunkah, see Rifah Upper Egypt (locality noi further defined). 2 2 So a 1 Al-UIhmtinain 1.... a TS\V'ctl~ l (nca r). *..... I.t UswLn, Island of UsyGt (at or neai). Vinedresser, Mlon. of ttl. Wadla al-Kfim WAtdi Hlalb. \\ana 1iGsir, s,, lB3na asm. W\ater, Chourch of the, h (o Alsin'i WVell, 1on.ol'thei, s,, 1iamulal \'hite Monastery, sr Atlil)ih! Z-itfin, see Aftilt az-ZaitIl Zailah, Q(uarter of, see (ail-o Az-Zuhri, sCe Cairo Zunwailah, st, Zawilah Total.6 lo l1 87 1), 89 a i63 b, 61 ) I o 1 I 44a,47b. 531b, 63, o),, 60o )

353 'Abl Abi Al-] 7 Ab1 Ab, Ad] Afrt I 'Ale Al-. Ale o Alf Alle 'Al' An An II. SUPPLEMENTARY GEOGRAPHICAL INDEX. basah, 21 a, 24 b, 3 b. 'Anzar wa-A'jab'(or'Un7ur Armenians, 2aff., 26a, i jarls, see Bujaras. wa-'jab,' name of place 48 b, 91 b. Abwain)ah, Province of, near AMareotis), o7 b. - altar of, in church at b. Arabs, 57 a. Maidum, 64 b. yssinia, 1o, a ff. - slaughter of, by Copts, - Church of, at Kalu king of, 97 a, I2 a. 29b. 92 b. kings of, in capacity of Arab wives of Ishmael, 57 b. - quarter of, in AMa )riesLs, IO, b. Arabic spoken by Ishmael, al-Fayyfim, 71 a. kings of, letters sent by, 57 b. - driven out of Egypl o Cairo, Io6 b. Arl H abash, see ITabash. 48 a. y-ssinians, 23 b. Al-'Arish, g b, 21 a, 23b, -recoveryof theirchu District of, see Habash. 56 b, 58 a. by, 6 b..ake of, see Al-Ilabash. Armant, meaning of name Askar, birthplace of 1I fi, 8 a. of, 102 b. 9 b. am, City of, under See Armenia, 5a., 8 a. If Kulzum, 58 b. Armenian bishop of Jeru- Assouan, see UswAn. ica, Western, converted salem, 3 b. Aswan, see Uswsn. ey St. Philip, 1o7 a. - sent to Egypt, 5 a. Al-'Atash, Mount of, g dhlb, 21 a, I o a. -burying-places, 44 a. Atlantic Ocean, see Se road to, from Kift,- church at Al-Basatln, Darkness. 03 a. b, 2 a & b, 4 b, 5 a & b Atr, 37 b. ih, 21 a. 6 a & b. Auktr, City of, I 2 a. in 'Irak, Ti2 a. - - at Itfl, 5F5 b. hmeem, see Ikhms m.o - -at Az-Zuhri, 5 a & b. Aksurain, see Luxor. — colony in Egypt, 2 a by, ablon on Eupbr xandria, 7 b, 2 b, I 48, 9a, 76b. a, 36 b, 59 a. -at Shinar, 9 b. -(in Egypt), 2 a, 23 i, City of, 94 b. - -- at Tur, 48 a. Baghdad, 94 b, 97 b. ey of Abf Farwah, 32 a. -monastery at A-Bastln, Banasa, 45 b, 73 b, Sahl ibn 'Akil, 32 a & b. I b, 2 a, 3 a. 75 a. of the Lupins, 32 b. - - atAl-Khuss, 88 b. Al-Bahnasa'iyah, Prc wah, Town of, 95 a. - - at Az-Zuhri, 3 b. of, 8 b. Province of, 99 a. - Patriarch, 2 b ff., 47 b. Bahr al-Jizah, 34b. sina (Antinoe), 7 b. - priest at Cairo, acting as Balbr an-Na'am, so3 a tioch, Patriarch of, 12 b. deputy of Patriarch, 3 a. Balor SGf, 58 b. z [TT. 7.] 47b, t Saft sana, dlnat t, 2 a, rches loses, ~5 a. ea of ates), a&b. 74 b, wvince

354 CJURCNrES ANRD MONASTERIES OF EGYPT.' Balhr Yfsuf, see Al-Manhl, Al-Ifstlriyah, Province of, Copts, number of, in Egypt, Canal of. 8 b. 26 b. Bain al-Kimain, 32 ) (be- - a'protected peolle,'281b, tween Fustiat and Cairo). Caesarea, 5 a. 29 a. -as-Sakhratain, 23 b. Cairo, 6 b, 24 a, 28 a, 45 aa,- related byaffinityto AbraBait Sanls, o04 b. 84 a, 98 b. ham and Joseph, 28 b. Baraghwhatah (in W. Africa), - Old, see' Fustat Misr. - take possession of Ar65 a (see Ibn Ghawfitah. Canal of Cairo, or of Prince menian church, 4 b; cf. Barkah, 21 a, 65 a. of the Faithful, 24 a & b, b, 6 a & b. Al-Barmak, 17 b. 28 a, 53 a, 58 a & b. Cyprus, 57 a, 62 b. Barniybdah, 73 b. -of Nahya, 64 b. - translation of bodies of Bashawah, o14 b. Carthage, ro a, o08 a. SS. Mary, MIartha, and Bashmurites fought forMar- Cataracts, the, 94 b,95 a, Lazarus from, 64 a. wan II, 84 b. 96 b. Bashrlfd, see Bashmurites. Cataract, the First, 104 b. Dabils, I9 b. Iastah, 5 a, 45 b. - the Fourth, roo a. Daff, 91 a (Qp). Baths, ruined, at Al-Khari- Ceylon, 95 a. F)ahrft, 5,),b. bah, near Usyfit, 88 a. Chalcedon, Council of, Daira, Monastery of, in - of Ibn Najah, 32 a. caused by Nestorius, 84a. Nubia, 94 b. - of As-Salib, 33 a. Chalcedonian, Emperor He- Dakahlah, 57 b. Bausakla, City of, 94 b. raclius called a, 8o a. Ad-Daklahliyah,Province of, Al-Ba\-aslr (name of Al- Chaldaeans, books of, 22 b. 7 b. IHamra ad-Dunya), 34 b. ' Chamberlains, Church of Daljah, 78 a. Berbers6, 5 a, 107 b. the,' see Romans, Church Damascus, 7o a. Bethlehem, Church of Nati- of. - revenue of, 18 b. vity at, 5o b. China, Sea of, 9 b, 26 b. Damietta, 7b, 14 a, 19b, Al-Bihf, District of, 76 a. 'Church, Fourth,' in Al- 57 b, 63 b. Bilak, see Philae. Hamra, 27 a, 27 b. -' bishop' of, 9 a, 14 a. Birds, Mlount of the, also'City, The'(nameofcavern ), Damlrah, 66b. called Mount of the Palm, 47 a. Damsis, i4a & b. 76 a. 'City of Stone,' 17 a. Dandarah, 102 b. Birkat al-abash, see Al- Cleopatra, 76 b. Dar Manwbil, name of Habash. Coptic church given to Mhastayahl, 6,a. Birkah Karfn, see Ktarun. Armenians, 6 b, 47 b. Daraj,Well of, at Misr,in the Birkah Maryam, see Miriam. -(Sahidic) hymns sung, Ard Habash, 41 b, 43 b. Bisus, church and monas- Io2 a. Darb al-Kantarall, 32 b. tery at, 6 a. - scribes, see Scribes. - al-lKhadijt, 22 b. Black Nile, eo0 b. -translations from, into - az-Zajjajin, 32 a. Brothers, Monastery of tle, Arabic, 14 1, 45 a. Darkness, City of, 108 a. near Sailah, 73 a. Copts, 6 b. Darmus, City of, in Nubia, Al-Bulairah,Province of,8 a.- altar of, in church at Saft 99 b. Bujaras, 94 a & b. Maidfim, 64 b. D)arut, see Darwat as' Burial-place of the Wise — employed by Muslim Sarabam. Men' in Yaman, i xr b. government, 12 b, 2 4a&b, Daurah Khalf, 2 b. Bish, i8 a, 69 b. 27 b, 36 a. Delta, 1o b, 12 a, 21 a.

Desert of Upper Egypt, Ionasteries in, 80 a & b. Dongola, capital of Nubia, 95 b. Ad-Dubb, Mosque of, at Itfil, 54 a. Dumy.at, see Damictta. Dunk-ulah, see i)ongola. I)urrahl (ill tile sea), I 2 a. Equator, 26 b, o8b. Euphrates, River, 22 b. Fada 'd-Dunya, 32 b. - 'l-tc.abtil, 33 a. - 'r-Rtyalh, 32 b. Faltsfir (Manltr?), I o b. Al-Fajj, District of, 22 b. Al-Faramna, g9b, 56 b. Al-lFar, 2 Ib. Fav-yfi, t, th 8 i8aff., 26 a, 45b, 69b ff. - origin of name of, 70 b. Al-Fai yufiyalh, Province of, 8b. Franks, 19 a, 31 a, 57 b, 76 a, 10o7b. Frontier-fortress in Nubia, Ioo b. Fustat lisrl, 6b, toa, I, a&b, 23 b, 24 a,26a, 27a&b, 29b, 33b, 36b, 47 a, 97b. - Jesus Christ at, 78 a. Flauah, Province of, 8a. (ates of Usyut, 87 b. Al-G(hanam, Well of, atMisr, 41 b. Al-Gharbiyah, Province of, 8 a. Ibn Ghawtah.a, Land of, 49a (sat Baraglhwtital). (;lizh, see Jizalh. Ghumdrid, x11 I b). INDEX I. 355 Ghuzz, tribe of, 2 a & b, 7 a, Helouan, see Ilulwan. 25a, 26a, 27a, 28 a, 3a, llenaton,To, Monastery of, 37b, 47a, 59a, 62a, 67b, 8oa. 7ob,, 72a, 75b, 8Ib, 82a, Hulwan, 52 aff., 67 a, 70 b. 88 a, 89 b, go b), 96 a. Gisr al-'Ajfz, see 'Wall of lbtaih.,Monasteryof,between tile Old Woman.' Uswan and Kfis, Iro a. Greek, Liturgy recited in, lbrim, City of, 96 a & b. in Nubia, 99 a. Ikhmim, 7 b, 82 b. Green Nile, 95 a. - spring near, 92 b. Al-Ilkran, io8a. Al-Habash, Lake of, 7 b, India, o10 a, o7 a, i8 b f. 39b, 4r a. - conversion of, to CfrisIlabash, District of, 4i b, tianity, lo a. 43 b. - identical with Abyssinia, T.Hl'lt al-'Ajfz, see 'Wall of io8 b. the Old Woman.' Indian tree, at Isna, 102 a. fta'it al-Ilujfz, see Ha'it al- Al-'IraSl, 112 a. 'Ajtz. — red Ibrickemployedin,95b. Iajar LahBin, i8 a, 69 b, Ishnn, 76 a. 70 a, 71 b. Iskandariyah,sceAlexandria. Iaamdan, tribe of, 59 a. Isna, meaning of name of, Al-lammam, Fort of, 22 a. Io02 a. Al-Hamrt, 23 b, 24 a, 26 a, Israelites in Abyssinia, 1o6 a. 29 a. - crossed Red Sea at Balhr -Church of, see George, Suf, 58 1). Saint. Istabl al-Fil, Street (Alley).IIamras, the three, 29 a & b. of, 6 b, 32 a. - - how built, 32 a & tb. Istakhr (Persepolis), 11 2 a. Al-Hamra ad-Dunya, 29 a Istlhmus (of Suez), I9b, 58a. & b, 32 a & b. Itfil, 2 b, io a, 47 a, 54 a. -al-Kuswa, 29 a & b, 32 a A-ltfithiyah, Province of, 8b. & b. -al-Wusta, 29 a & b, 32 a Jabal al-'Atash, seeA-'Atasl. & b. - al-Kabsh, see Al-Kabsh. Harah Zawilah, see Zawilah. - al-Kaff, see Al-Kaff. ltarah Zuwailah,see Zawilal. - al-Kahlf, see Al-Kalaf. IHarat al-Arman, see Arme- - at-Tair, see At-'air. nians, quarter of. - Yasthkur (ibn Adwan ibn -- ar-Rfm, see Romans, Lakhm), see Yashkur. quarter of. Al-Jadidiyah,Provinceof,8a. arran, 64 b. Janan ar-Rihan, 21 a. liauf Ramsis, 8a. Jarjar, the river, o8 a. ltawi, gardens ol; 32 b. Jaubah, nameoftheFayyBum, Heliopolis, 23 b. 18 b, 70 a. z z 2 _

356 CHURCHES A.rD MONASTERIES OF EGYPT. Jazirah Bani Nasr, Province Karnfi, Pool of, 26 a, 32b. Libyan lMountains, 6; a. of, 8 a. Kasr ash-Shama', 21 a, 44 a, Al-Lfniyah, name of Egyp- Kfisanya, Province of, 60 b, 12 b. tian Babylon, 21 b. 8 a. Al-Khaimatal-Kibliyah,46b. Luxor, 104 b, 105 a. - al-Ushmfinain, 76 b. Al-Khalij, see Canal. Luzarikfn, town of, near Jerusalem, 2 b, 3 a, 58 a. Khalij Amir al-Mfiminln, Carthagc, o8 a & b. - capture of,'byAugustus,' see Canal of Prince of Lydda, rlicsofSaiintGeorge 57 b. the Faithful. at, 93 b. - Armenian church of St. Al-Khalfk, Mosque of, 32b. Sergius at, 3 a. Khams Mudun, 21 a. Madlnat al-Hajar, 17 a. -Armenian monastery of Al-Khandak, 45 b, 98 b. Madlnat al-Kuhhan (i.e. St. James at, 3 b. Al-Kharibah, at Usyfit, 88 a. Manbaj or IIierapolis), Jew, conversion of,to Chris- Kharij, 17 b. 22 b. tianity, 44 b, 45 a. Khaukhah, see Passage. Madinat ash - Shams, see Jewish cemetery, 43 b, 44 a. Khauliya, City of, 1 2 a. Hcliopolis. Jews, 9 b, 15 a. Khorassanians fought a- Maghir atlh-Tllilj, church so - none at Usyut, 87 b. gainst Marwan II, 6 a, called at Darwah, 77 1. Jibt (Aiyv7rros), name of 92 b. Al-Maghrib, see West Africa. capital of Egypt, 23 b. Kift, 7 b. Al-Maia'iz, 32 b. Jisr al-'Ajuz, see'Wall of the K irln, City of, 1 12 a. Al-Majil nanh aqueduct of, Old Woman.' Kubbat al-Hawa, 52 a. 24 a. Al-Jizah, 59 a & b, 60 a. Kulam, io b. Al-Maks, 95 a. Al-Jiziyah, Province of, 8 b, Al-Kulzum, 19 b, 24 a. Manfah, original name of 44b, 46b, 53b, 59a, 63b, - canal from Cairo ends at, lemphis, 68 a. 64 a, 65 a. 58 a. Alanbaj (Mabiug, HicrapoAl-JGda, Mount, I I b. - desert of, 54 a. lis), 2 2 b - origin of name of, 24 a, Al-Mbanbaji, History by, see Al-Kabsh, Hill of, 32b, 35a. 58 a. Mlalibfib ibln Kustantin. Al-Kaff, Mountof, 75 b, 76 a. - Pharaohdrownedat, 58 a. Manf, see lMemphis. Al-Kahf, Mount of, 86 a. Kurds, 2 a & b, 7 a, 25 a, Al-lanhi, Canal of, i8 a, Al-Kahirah, see Cairo. 26 a, 3I a, 47a, 59a, 62 a, 69 b, 70 a. Al-Kais, 53 a, 54 a. 67b, 7ob, 72a, 751), 8ib, Al-Manfifyah, Province of, -- tribe of, 33 a. 82a, 88a, 891), 9ob, 96 a. 8a. Al-.Kalis, church so called, Al-Kurfin, Mosque of, 34 a. A1-alris, Province of, 94 a, at San'a, I Io b. KGs, 81 a, 96 b. 96 a. Kalvylb, io b,b, 13 a. -derivation of name of. Al-.Mailyah, 1o7 b. Al-Kantarah, 23 b, 32 b, 81 a. Ilarket-placeofBarbbr, 22b. 52 a, 58 b. - o li of, 81 b, 82 a. - Wardon, 3 2 a & 1. - also called Al-Hamra al-.Kfis Kam, Jesus Christ at, Marfir ad-lair in TYaman, Wusta, 29 b. 78 b. ib. Al-Karafah at Misr, origin MTaryit, 2 9 b. of name of, 42 a Lahf al-Jabal, 65 a. Mecca, 241). - tribe of, 22 b. LftIfn, see Hajar Lalltn. -- dearth at, 58 b. Karda, Mount, I I b. Lawatis, the, 33 a, 98 a. ledina, 24 b. Al-Karfbis, Land of, lol a. Libya, 57 a. - dearth at, 58 b.

INDEX II. Memphis, 64b, 65a, 66b, Misr, 42 b ff.; at Al67 b, 68 a. 'Adawyiah, 46 a. - origin of name of, 68 a. Nicaea,Councilof, 2 a,55b. \liriam, Pool of, 56 b. Nile, fish of, 19 b. Mlisr,City of,,see Fustat Misr. - inundation of churches -Island of, 33 b, 64 a. by, 41 b, 59 b. Moon, Mountains of, 26 b, - length of, 26 b. ioi a. - rise and fallof, 28b, 2oa, IMountains to West of Nile, 26b, 4ia, 64b, 76b, 95b, 49 a. 102b. Al-MIu'allakah, Church of, - rise of, hastened by prayin Mlisr, 9b, lb, 31 a, ers of Christians, 60a. 39 a, 12 b. -riseof,intheFayyimn,69b. Al-Mul.arlrakah, origin of -sources of, 26 b, 0II a. name of, 79 a & b. - Black, 1o b. Al-alaksam, bank of, 24 a. - White, o10 b. M\ulkattam Hills, 22 b, 35 a, -Yellow, IoI b. 52 a & b. Nineveh, see Fast of Nineveh -- origin of name of, 48 b. (cancelled by Ibn alAl-Mulurrah, 94 b, 99 a. Kanbar, I5 b). - king of, Io5 a. Nitre, Lake of, 20 a. Munyah Blanl Khasib, 77 b. Nubia, 94 a ff. -- 561 Kais, a name of MI. -conversion of, 96 a. Banl KIhasib, 77 b. -- letters from, o6 )b. Alunyatash-oSllaomns, 46b, -- under jurisdiction of 65 b, 66 b. Alexandrian see, 99 a. - as-SGlan, 44 a, 53 a. -- provinces of, 99 a. - al-Umaro, 34 b. Nubian characters, 98 b. Al-Murlatlhi ah, Province of, Nubians invade Egypt, 97 a. 7 b. Al-l uzaihamoiyah, Province Oases, The, 81 a, 87 b, 93 a ff. of, 8 a. - - Kift buried in, 103 a. Al -Bahr al - Iuzallam, see Sea of Darkness. Passage of Al-Istabl, 32 a. Pcntapolis, 21 a. Nahlir, 78 a. Persepolis (Istakhr), 1 2 a. Nakldahl, 7 h. Persia, I 12 a. Nal-fls, 29 h. — contiguous to India, An-Nastarawilah, Province Io8 b. of, 8 a. Persians, 57 a, 60 a. NatQ, 98 a, o10 a. Philae, Island of, ioo b. Navasa, District of, 71 a. Nestolian burying-places, Rabi'ah, tribe of, io2 b. 44 a. Ramlah, i8 b, 70 a. Netorialn monastcry at Rfs al-Manhi, 70a. 357 Rashid, see Rosetta. Raudah, Island of, 58 b. Rayan, Valley of, 72 b. Red Sea, 58 a. Rhoda, Islandof, see Raudah. Ar-Rif, see Delta. Rifah, 74 b. Romans, in North Africa, 107 a. - Church of the, at AlKantarah, 52 a, cf. 53 a. - quarter of the, 5 a, 6 a, 23b. - sea of the, i9 b. Rosetta, 8 a. Rfim, sea of, see Romans, sea of the (19 b). As-Sadir, 58 b. Sailah, 73 a. As-Sa'ir, bank of, 34 b. Sakifat as-Sari, 32 i. Saiyah Mlfisa, 92 a. Salt-lakes, 2oa. Samalis, Arab tribe of, 20 a. Samannfd, 57b, 73 a. As-Samannfdiyah, Province of, 8 a. Samaritan cemetery, 43 b. Samaritans, 9 a. $all'M, I Io b), 1 2 a. Sanbit, 13 a. Sandal, pavilion of, 27 b. Sanhfir, 44 b. Sarandib, see Ceylon. Sardfls, Canal of, 23 a. Sea of Darkness, 49 a, 54 a, 65 a. - Hcdjaz, 58 a. - Syrian, 58 a. Sebaste, Martyrs of, 12 a, 51 a, 87 a. Shahran, 47 a, 49 b. Shanah, first city built in the Fayyftm, 7ob. Shinara, 9 b, 92 a.

358 CHURCHES AND IMONASTERIES F0' EGYPT. Ash-Sharktyah, Province of, Tala al-AMadinah, 74a, 77a, Uswan, 19b, 83a, 98a, oo b. 7b, 58b. 86a. -- meaning of name of, Sheba, Queen of, Io5 a. At-Tair, Mount of, 76 a. 1o0 a. - where situated, o15 a. 'l'akhfm, 96 a. Al-Wiad (Nubia), 98 a. Shubra, 71 b. At-Talmfin, SMount of, 88 a. Wadi '-'Ain, 92 b. - Iurayyik, 45 a. Tall-Bastah, see Bastah. WL ll 'l-'Aralbah, 56 b. Shutb, 87 b, 88 a. Tamwaih,5a,46b,65b,66b, Wadi Habil, 22 b, 49a, - meaning ofnameof,87b. 67 a & b. 531), 65 b, 66 a, 8o ). Sinai, Mount, 56 b. Tanbadhah, see Tunbudhfl. WaBd '1-MSluaddas, i9 b. Sinjar, 38 a, 80 a. 'Thamain,Village of, I 1 I b. Wadl Rayan, see Rayan. Soudanese, 39 a. 'Thirst, Mount of,' 95 a. ''alloftheOlld\ooman,' 9g). Spain, 1o7b. Tiberias, I8b, 7oa, 9ga. - - - - built by Stone of La)lfn, see lIajar Tinois, 7 b, 19l, 57 a. Cleopatra, 57 b. Lahlin. At-Tinnur, 52 a. WestAlrica, 44a, 6i a, o7 a. Streetof Glass-blowcrs, 32a. Toledo, capture of, o17 b. West Afticans, 65 a. As-SBdan, Church of, at Tuhurmus, 62 a. Whlite Nile, 95 a, II b. Munyat as-Sidan, 46 b. 'iulaitalah, see Toledo. SlkI Barbar, see Market- 'Tiunbudh, 31 a, go a. Yaklltak (moving stones place. TurS, 47 a, 48 b, 49 a. beteen Yakhl.tk and As-Sukkarah, Pavilion of, Tis, 6 a. Kharij), 7 b. 24 a. 'TCwah, 9 b. Yaman, IIo b. SGk Wardan, see Market — Queen of, i.e. 'Queen of place. Udrunkah, 74 b. Sheba,' 105 a. Sun, City of, i.e. Tadmor, Al-'Ukab, 92 b. Yellow Nile, IoI b. 1 2 a. 'Ukbara, Land of, 94 b. As-SuyGttyah, Province of, Al-'Ula, ioi a. Zawilal, quarter of, 2 a & b, 9 a. Al-Ushmb nain, 231, 74a, 3 a, 5 a. Syrian Sea, 58 a. 76 a & b, go b, 92 a. Zidan, Mount of, 94 b. - restored by Bclshazzar, Az-Zulilr, 3 1, 5 a & b, 24 b. Tadmor, xI 2 a. 2 3 b, 80 a. Zukiak, see Alley. Tafah, Ioo a. - Province of, 8b. Zuwailah, see Zawilah.

INDEX III. III. INDEX OF PERSONAL NAMES. 359 Aaron, 19 b, 20). Al-A'azz lIasan ibn Salamah al-BRkilkani, 4 b. Abamin, see Ammon, Saint. Abatir, Church of, near AlBahnasa, 75 a. -- at lTallawl, 74 b. 'Abd al-'Aznz, son of Caliph AIarwln J il)n al-Hakam, called Ab& '-Usbu', 47 a, 52 a f., 70b. 'Ablallah ibn 'Amr ibn al'As1, 21 b, 28 b. 'Al)dlallh ibn Sa'd ibn AMufarraj, 2 ib. 'Abdallh ibn az-Zubair, 22b. 'Abd al-Alasil7, 27 a. 'Abd ar-Rahman ibn Itassan, 29 a. 'Abd ar-Ralhman ibn Mu'awiyah ibn Khadij ibn Iajar, emir of Egypt, 22 b. Ibn 'Abdfn, 13 b. Abiruin, Monastery of, at Bius. Kuiridus, 92 b. Abral;a al-Aslram, see Abraham, governor ofYaman. Abraham, tle Patriarch, 2 8b, 57 a. - Isaac, and Jacob, Church of, in Al-lamra, 33 b. - bishop of the Fa)ytm, I8b, 70 a. -governorofYaman, o b, iII a. Abrashit, magician, 7 b. 'Ad, 68 b. 'Adi ilbn Murrah, 22 a. Al-'Adid li-dlni 'llah, Caliph, 7 a, 25 a, 27 a, 30 a, 31 a, 33 b, 36 b, 37 a, 46b, 82 a, 96 a. 'Adim, father of Manffias, 68 a. Al-Afilal Shahanshah, vizier, 9 a, 34 b,44 b, b,57 b, 67 a. Aftfltis, King, 22 b (cf. Ttts). Agatho, thirty-ninth Patriarch of Alexandria, 77 a. Agathodaemon, 64 b. Aghadimfin, see AgatlodaeImon. Agia Sophia, Church of, at Misl, 38 b. Ahmad ibn Tulun, 28 b. Aimln, Churcht of, at Bardanfihah, 74 a. 'Ain as-Saif, wall ofUswin, IoI b. Alexander the Great, era of, see Seleucian era. - - - founded Ushmunain, 76 b. Alexander, forty-third Patriarch of Alexandria, 79 b, 80 a. 'Alyun, the heretic, death of, 92 b. Amin ad-Daulah ibn alhIusawwif, 39 a. Ibn Amin al-lulk ibn alAMuhaddathAbfi Sa'id ibn Yuilanna the Alexandrian scribe, 38 b. Al-Amir bi-alhkami 'llah, Caliph, 21, 9 a, 32a, 34a, 42 b, 44b, 57 b, 6 b, 62 a, 64 a, 67 a. Ammon, Saint, 73 b. 'Amr ibn al-'AJsi ibn 'Adi, 2I a & b, 22 a b,, 23 a, 24 a, 42 a, 9i b, o07 b. - - - builds wall of AlJtzah, 59 a. - -- digs Canal ofAmtr al-MIu'minin, 24 a, 58 b. --- grants safe-conduct to Patriarch Benjamin and Christians, 80b. - - - Mosque of, 52 b. Anba Ant6nah, see Anthony. Andronicus, thirty-seventh Patriarch, 80 b. Anf adh-Dhahab, see Tj adDaulah. Ansina, son of Kift, son of Mizraim, 86 b. Antanlyts, see Anthony. Anthony, Saint, 54 b ff. - - altar of, 66 a. -- Church of, attached to Church of St. Michael, 38 a.

360 CHURCHESA AVD 1MO.1-ASERIES OF EGYPT. Anthony, Saint, Church of, i 'Aun 'Abd alal-al ibnl i allutus, monk and heretic. Monastery ofNahya, 63. Dauma', son of Kift, son 5 b, 56 a. -- Monastery of, near of Mizraim, 92 b. amin, see Poemcn. Red Sea eastwards from Aura, 7I b. Bandalis, Church of, at AlItfih, io a, 54 ff. Al-'Azz bi'llah, Caliph, 34b. Khusls,. 89 a. -- Mlonastery of, at Kift, 3a5 a, 4 a, 94 a. Bant Ba}r ibn Suwa(lah 103 a. Banf 'I-Azrak, 29 a 32. in Afs, 32 a. -- MIonastery of, near Banf Btajas, 22 b, 42 a. Uswan, 102 a. Babnfidah, see Paphnuliu. ]Banfl Ilumaim, 82 a. Antfnah, see Anthony. Badr al-Jamall, vizier of Banf '1-Maghafir ibn Ya'far, Anfb, Saint,38a,9ob, 1o4a. CaliphAl-Mhustansir,47b, 22 a. — Church of, 38a; Mon- la a, 98b. Banfl Mdsa, lIonastery of, asteries of, 90 b, 104 a. Ab Baghm, Saint, body of, 8 a. Aba 'I-Arah, Church of, at 60 b, 88 a, 9o a. Bana Nabih, 29 a. Barnil, 56 a. -- Church of, at Dimnft, Bant Sfrus, 66 1). Arcadius, Emperor, 49 a. 86 a. Banu Wa'il, 22 a. ArdashIr, 19 a. -— ChurchofatAl-Kalan- Baanf Yftsuf ibn Wa'il, 42 a. Ardashir, see Artaxcrxes. dimfn, 92 a. Al)b 'I-BIarakat iln Albi '1 -Arghash, son of'Ad, 68 b. - - Churches of, at Al- Faikhr lbn Sihuwaih, 31 b. Armenius, Saint, 73 b. Kharibah. 88 a. Abf 'I-Baral;kt ibn RitaArsenius, Saint, 49 a, 50 a. - - Church of, at MIunyat miyah, scribe, 42 1b. - Church of, in MIonastery Andlnlah, 60 b..AbI 'IT-Brakat ibn al-Laith. of Al-Kusair, 50 a. - - Church of, in Monas- seeAbf '1-BarakLa ibn Abi - Festival of, 49 a & b. tery at Samalltl, 88 a. 'I-Laith. Artaxerxes, king of Persia, - - Monastery of, near Abfi 'I-Bara kat ibn Abl 55 a. Usyft, called Dair at- 'I-Laith, mctwalli of l)iArtaxerxes Ochus, 60 a. Tinadah, go a. wan at-Tahklk, 2 b, 40 b, Ar'fi, 68 a. Bah, 68a(son of Baisur, son 4I b, 5 b, 5 a. Aryat the Abyssinian, T x b. of Ham). Abfl 'l-Barakat Mauhfb ibn Arzatkshla, King, 68 b. Al-Baa 'All of Damascus. Alansfr ibn Mufarraj, the Al-As'ad Abu'l-Khair Jirjah 2 a, 5 b, 6 a. deacon, biographer of ibn Wahab, called Ihn Bahram, Armenian vizier of Patriarch Christodulus, al-Mikat, 25 a and b. Al-Hafiz. 6 a; becomes io8 a. Asad ad-Din Shirkhh the monk, 84 a. Albf'l-Barakat ibn Abi Sa'id Kurd, see Shlrkafh. Bahriya, first Christian in Hablan, 37 a. Asghfsa, King, 68 b. Nubia, 96 a. Abf 'I-Barakat ibn Shadid Ashhab ibn'Abd al-'Aztz, Al-Baisanl, see Al-Kadi al-Mulk, 25 a. 28 b. 'I-Fadil. Baramfs,Virgin of, seeMary, Athanasius, Saint, bishop of Baisur, son of Ham, 67 b, B. V. of Baramfs. Alexandria, 55 b. 92 b, 102 b. Barbar ibn Abi HIabib, 22 ). - Church of, at Al-Kulzum, Bakhfm, see Pachomius. Barbara, Saint, Churcl of. in 58 a. Al-B.akilani, see Al-A'azz Monastery of Al-Kusair, - Churchof, inPhilae, o4b. Hasan ibn Salamah. 51 a. Atrib, son of Mizraim, 68 a. Baldwin, king of Jerusalem, Abf Barta'f, see BartholoAugustus Caesar, 57 b. 57 b. mew, Saint.

Bartholomew, Saint, body of, 82 b. --- Church of, near Bahnasa, 75 a. --- Church of, in Oasis of Al-Iahnasa, 75 a. - - Church of, at Turfah, 74 b. Balriba, builder of fortress of Philae, Ioo b. Abli Basandah, see Pisentius, Saint. Bashbr ibn an-Nashr, Hegumen, 34 a. Abfi Bashinah, see Pachomius. Basil, Saint, f5 a & b. Basmanltah, martyr, body of, 90 a. -- Church of, at Tunbudha, go a. Basradiladus, see Theodore, Saint. Bastidar, Church of, at Shinara, 91 b. Belshazzar, King, 23 b, 8o a. Benjamin, thirty-eighth Patriarch of Alexandria, 63 )b. - - - flight of, 80 a & b. Bili ibn 'Umar ibn al-Haf ibn Kudo'ah, 3 2 a. Aba Bimah, see Epime, Saint. Buddhas, Io8 b. Bukht Nasr, see Nebuchadnezzar. Abf Buktur, see Victor, Saint. Bfila, see Paul. Bulus, see Paul. Bfiri(Taj al-Mulfik). brother of Saladin, 42 b, 70 b. Bosim, son of Caphtorim, o02 b.. INDEX 111. Bfisil, sorcerer, 17 b, 68 b, 92 b. Butrus, see Peter. Canaan, son of Ham, 23 b. Chosroes, i I Ib. Christodulus, sixty-sixth Patriarch, 37 b, 81 a, go b, 98 a, IOI a. Christopher, Saint. 75 a. Claudius, Saint, Church of, at Ishnin, 91 a. -- - at Al-Kalandimfin, 92 a. - - at Miunyah Ban Khastb, 88 b. Clement, Saint, book of, o8 b. Cleopatra, Queen, 57 h. -name of Ushmunain, 76 b. Coluthus, Saint, martyrdom of, 86 b. -- Monastery of, near Ansina, 86 b. Coluthus, Saint, body of, 90 a (Kllftus); Church of, at Dalas, 9 b. - -- in Al-llamra alWusta, 32 a, 34 a, 39 a. - - - attached to Church of Abf Nafar in tHamra, 33 b. --- in Monastery of Abf Basandah, 81 b. - -- (Kfilttus), Monastery of, at Usyft, go a. --- (Kullfitus), Monastery of, near Kift, 103 b. Constantine, Emperor, 54 b. Cosmas, Saint, altar of, 41 b. --- Church of, at Itfili, 56 a. -- and Damian, Church 3 a 36i of, in Mlonastey of Abf Basandah, 8I b. Cosmas and Damian, Saints, Church of, at Damuh, 66 b. - -- in Monastery of Al-Kusair, 51 a. Cyriacus, king of Nubia, 97 a. - name of great king of Nubia, 99 a. Cyril, sixty-seventh Patriarch, 44 b, 47 b, 98 b. Cyrus, Patriarch, 21 a. Dalas, founder of town of his name, 91 a. Dalfk,the OldWooman,'o7b. Dalukah, see Dalfik. Daniel, the Prophet, 2z a. --- Church of,at lshnin, 90 a. -- - resting-place of 66 b. - bishop of Tamwaih, 44 b. Dauma', Pharaoh, 8b, 70 a. David, King, family of, in Abyssinia, io6 a. - -throne of, in Abyssinia, o16 a & b. - martyr, body of, go a. Demetrius, twelfth Bishop of Alexandria, 23 b. Diocletian, Emperor, 12 a, 61 a, 104 a. Dionysius, fourteenth Bishop of Alexandria, 55 a. Dioscorus, Patriarch of Alexandria, 12 a. - Church of, at Abtfjah, 73 b. -- - at Jalfah, 74 a. Ibn Dukhan, 31 b. Duldul, mule of Mahomet, 29a. [IT. 7.] I

362 C(iU 'CIPS A'AXI) 10 'ASTERIES OF 0 ' EG111T Ephraim, sixty-second Pa- Fakhr ibn al-Kanbar, see headed by Bashmurites, triarch of Alexandria, Mark. ' 84 b-86 a. 34 b. Fakhr ad-Daulah Ab f'l-MTa- Fibrfniyah, see Febronia. Epime, Saint, Church of, at karim ibn al-Fatl, scribe, A)la FIlimunn, see PhlilcMunyat Andflnah, 60 b. 82 b. mon. -- - in Monastery of - ad-Din, b'ali of 'Misr, AbaG,Churclhof,atIshnin, Tamwaih, 67 b. called Ghulam al-Bani- 91 a. Eustathius, lIelkite Pa- yas. 59 b. triarch of Alexandria, Abf 'l-Fyakhr ibn Azhar Gabriel the Archangel, 49b. as-Sani', 44 b. Church of, at Aflah azEutychius, Aclkite Patri- - ibn Furaij ibn Khu- Zaitun, 72 b. arch of Alexandria, 55 a, air, 33 b. - - - in Monastery of 58 b. - called Sa'idan, scribe Al-Ahnds, 92 a. Ezekiel, the Prophet, 21 a. of salaries, 33b. -- - at Bahna,, 75 a. -- Sa'id ibn Busaiwvah, — at Bahlfmalis, 731. AbtG 'I-Fada'il ibn Ali 25 b. -— at Bardanhahll, 'l-Lailh, the scribe, 40 a- - Abu 'n-Najib Abf '1- 74 a. & b. Barakbt, called Ibn Sa'id - - - at Darwah, 77 b. - - brother of Al-Afdal scribe for religious matters - — in Al-Hamra, 27 a. Slhahanshah, 51 a. under Al-Hafiz, 24b, 25a. - - - at Kufadah, 73 b. — calledlbnSittumi'ah(?), Aba Falfkh, Church of (near - - at Kami!ah, 0o4a. scribeofAmir'AliAlbmad Usyfit?), o b. --- near Kift. 103 a. incaliphateofAl-MAustadt. Abfu Ianah, Church of, at - -- at Mallawi, 74 b. 38 a. Al-Khus6fs, 89 a. - - - at Iisr, 39 a. - -the Nestorian, called AbS 'l-Faraj [Ya'kfb ibn - - at Naklnlr, 7I a. Physician of the 'Azamt- YfisufJ ibn Killis, vizier, - - - at Saft Aba Jirja, yah, 42 b. 17 b, 23 a, 69 a. 74 a. - ibn ash-Shubramu- -- - al-Maghrab ve, vizir, - - at Saft al-MIuhalrayyiki, 45; a. 4 b, 42 a, 46 b. labi, 74 b. IbnAbf'l-Fada'ilibnFarrcj,- - ibn Zanblr, scribe, - - - at Saft Raslin, 37 b. 33 b, 45 a. 75 b. -- -ibn Abf Sa'd, 30 a. - -ibn Zar'ah,afterwards -- Churches of, at ShiFadl ibn Salil, 17 b, 69 a called Mark, forty-third nara, 91 b. (Mufaddal). Patriarch, see Mhark. -- Church of, at Tada Abuf'l-Fadl ibn al-Baghdadi, Farik (son of Baisur, son of al-Madinah, 74 a. 40 a. Ham), 68 a. - - - at Tansa, 69 b. -- Yfihann ibn Kiil Farmaslbat, brother of 'Ad, - - -at Uslhmfnain, al-Uskuf, scribe of Sah- 68 b. 104 a. anshah, 30 b, 34 b, 37 b, Abf 'l-Fath ibn al-Amas, - -- -near Usyt? 9go b. 61 b. called Ibn al-I[auti, - bishopof yMisr, 26 a, 37b, - Ja'far ibn 'Ald al- painter, 5 a. 39 a, 45 a & b. Mhun'im, called Ibn Ab'i - - as-Sa'idi, priest, 39 a. - seventieth Patriarch of Kirat, 42 b. Al-Fayyfim, son of Kift, son Alexandria, 37 b, 38, Banf Fahm, 32 a. of Mizraim, 69 b. 39 b, 66 a. Al-Fa'iz, Calilph, 41 b, 44 b. Febronia, captured and be- Gabriel, scribe, 27 a.

INDEX' III. 363 Gabriel, son of Caliph A Georg, Saint, Church of, Gregory, Armenian Patri1.afiz, see Jabi l. adjoining Church of St. arch, 47 b. (;eorge,Saint,altarsof45a, lena, 3o b. - Saint, Church of, above 64 b. -- -attached to Church that of St. George at Tura, - - appearance of, 82 a, of St. Mercurius in Al- 48 b. 93 a. Hamrn, 37 b. - - body of, 93 a & b. - - - at Munyah Bani Habb ibn Mughaffal, 22 a. -- Church of, in Abyssi- Khaslb, 78 a. tIadhil ibn Madrakah, 321). nia, 1o5 b. - - at Shinara, 91 h. Ab I Hadr of Uslmfinain, - - - at Ansina, 87 a. --- at Ta}ha al-Ma- Church of, at MAunyah - -- al Ashrubah, 75 b. dinah, 74 a. Bani Khasib, 88 b. - - - at Bahjlfiah, 8 a. at Tura, 47 b. Aba Hadrt, Saint, body of, -- - atAl-Bahnasa,73. - - - at Tamwaih, 67 b. 1oo b. -- in Oasis of Al- -— atUshilnnain, I4a. -— C Churchof,inIsland B3ahnasa, 93 a. - - at Uswan, 102 a. of ]Elephantine, o10 b; --— at Bardanfllah, -— near Usyft? o90 1. Monastery of, 102 a. 74 a. - - attached to Church [tafftiz, a black, 90 b. ---- - at B oilak, 60. of St.Victor. 41. h Al-IIafiz, Caliph, 2 b, 6 a, -- -at Bunumrus, 6ob. -— at Wana Bfisr, 69 a. 9 a, 2 5 a, 30 b, 39 a, 40 a - - -near Bfusir Bana, - - - uined, 4 a. & b, 46 b, 51 a, 66 a, 79 a, 69 a. - Festival of, 93 a. 84 a, 93 a. - - -at Fant, 73 a. - -Monlastery of, at IIulf- Hagar, 57 a. - - -called Al-llamia, wan 53 a. Iajas ibn Yfsuf ibn Wa'il, 24 a, 2!5 b, 28 a. ---- at A l-Khandak, 22 b. - - In l'Monastery of 98 b. Abui '-Hakam, relative of Honey,' 88 a. - - - -at Tura, 48 a. Ab '1-Barakt ibn AbQ -- - at Hula n, called -- Nestorian IMonastery 'I-Lailh, 5 a. ' Chambellains,' 53 a. of, at Misr, 42 b. Hkakanda Abu Zakari Mtina -— at Idijah, 69 b. -- Nunnery of, at Kift, in Kafri, called Ibn - --- - at Atlllidim, 92 a. 103 a. Bilus, 89 a. - - - at Ikn, 82 a. - bishop of Natt, 98 a, Abu Hakanda, Church of, - - Aimenian Church of, Ior a. at Al-Khusus, 89 a. at Itfil, 55 b. son of Mennas, the Mu- Al-.Ha kim, Caliph, 17 b, - - Church of, at Kalan- kaukis, 23 a, 29 a, 80 a, 32a, 4oa, 4 a, 46 a, 47a, dimfn, 92 a. 86 b. 49 b, 5, 52 b, 61 a & ), - - -at Kamflah, o04a. -son of Zacharias Israel, 69a, 76 a, 95 b, ioi b, - - - at Kilam, to b. king of Nubia, 94 b, 97 b. 104 a, o16 b. - - -atAl-lKhuss, 89 a. — as-Sa'dli (of Upper oAbl Halba, martyr, body of, -- at KNs, 81 b. Egypt), priest and scribe, 92 a. --- in Monastery of 6o I). AbfI Halbanah, Monastery Al-Ktusair, 50, 5 a. Abt Ghtlib ibn Abi 'I-Ma- of, near Ikhmim, 86 a. - - at Mallawi, 74 b. ikrim al-Bilbaisi, 30 a. Abfl Halbas, martyr, body -- - above Church of regoly, bishop of Al-ais, of, 78 a. St. Mennas in Al-l.o amr, 53 a., 4 a; tMonastery of, -Iam, son of Noah, 3 b, 3o a. | at oulwan, 53 a. 48 b. 3 a2

364 CHURChIES AND MONASTERIES OF EGIPT. llamn, officer of Pharaoh, Ikltdall, see Claudius. Jmes,Saint, sonofZebee. a. Iklfidlyas, see Claudius. tle Apostle, renian llarmlnah, see Armenius, 'llm a-Sarf Abo -Ia- Church of, at Al-Bustln, Saint. klrim, 60 b. I b, a. Ab larGfdah, martyr, body 'IlmasSa Abf' m - - Armenian Monof, g b. ibn Sani'at al-Iulk Abo astery of, at Jerusalen, Harufus, Bishop, body of, in 7b1 c Jausaro, 94 a. monastery at Usytit, 88 a. - the Patriarch, 2 2. ercmiah, tte Prophet, 2 a. ll^rmin ar-Rashid, Caliph, - forty-first Patriarch of Jesus Ctist, 75 b. 52 a. A-a 3 iIolastera. of, 76 a. AbG'l-lasan ibn al-Amabhh - Sait o A - -- o journ of, ill Eglt, scribe, 25a. ' a; 'onas.ery oand 2o b,44 a, 78a - CSa'd ibn Manfr, Church of, at L ajar L- & b. scribe, 43 b. hf, 73 -- sojourn of, at Al-Mtuscribe, 43 b. }"'i' 3 r 2 harrakah, 78 b. Hassbn, poet, 29 a. Isaiah, the Prophet, 20 a. laratofll, 78 b. -Hatalba al-Ghuzzt, 26 a. Ab IslAk, see Isaac, Saint. - mark of te tan of, Hatib ibn Abl Balta'ah, 29a. - - braltm ibn Abi Sail, Ot pillal at Ust mftiail, Ileraclius,Emperor, 8a& i3a. 7 a Ilermes rismegistus, 52 a, _ —ia)n'A)tLat l-Iasit381) -- s Aost, a - 64 b. tIcshl al-tlu'allim, calletl pearance of, at N'aliltln, Ilisham, Caliph, 23 a, 26 b, ' tle Blue,' Io3 b. 7 a. 29 b. Ishmael, the Patriarch, 57 a Jirj, see George. Ilosea, the Prophet, 201). & b. b irj, see.eolge, Saint. Hulwfbn,sonof'Abdal-'Azlz, Ismo'il ibn 'Abbas, 28 b. Jirolal, see (George. son of Caliph MIarwan 1, I stafra, see Christolher, Jirjls, see George. 2 a. Saint. Jlrji)us, see (;eoglc. AlS 1tfr, see Or, Saint. st&a, see F.ustathiu,. J i) t, K(ing, 112 1. Husaion, the Kurd, 7 a Ittil, son of.lMlilt son of joto', Saint, Evanogelist, O, 7 ain t.. A brai. '^t t \.s. c, - ibn al-llfiz, 54 a, 66 a. tladls, son of sIizraim, CtourcllO in\ estotrica, 54 a 107 a. Ibrahlm, brother of Caliph [tfili, son of Mizraim, 47 a. - -- altar o, 43 1. Al-la'min, 97 b. 'tz al ifift ibon huotafi - Atb KIark0s, ttulcll of -king of Yaman, see Abra- T'-ulk Abl t Ysauf, 8 t). a a t ham. 'Izz al-Kuffit Ab 'l-Fakhr — S Baptist, Saint, (hillrch of, -son of MIahomet, 29 a. ibn Sulaiman scribe, ga. over toTob of Sartlr, alIbsadah, Saint, miracles per- joining Cl0llrc f St. ormed by, a. Jabr, son of Caliph Al- George Al-ttaoola, 24b, — ChurchofnearUswan, Hafiz, 46 b. 2 a& b. [2 a. Jacob, the Patriarch, 20 b, -- at.ached to Idris identical with Hlermes, 57 a. Ithat of St.a le0 cuius in. 64 b. -- -atkNakl fn, 7 b. Iaamra (ouce ol rverAl-lkhbhidi, see KITffir al- -fiftieth Patriarch of Alex- bank), 37 a. Ustldh. andria, 80 b. - - rlenian. i

VIDEX I1I. 365 quarter of Zuwailah, 2 a, John, seventy-fourth Patri- Ibn al-I(anbar, see Mark ibn 3 a, 5 a. arch of Alexandria, 28 a, Mauhfib. John Baptist, Saint, Church 38 a, 4, b, 59 b, 66 b. Karbil, Church of, at Alof, rock-lewn at the Mon- Jonas, bishop of Damsts, Bahnasa, 75 a. astery of Al-Kusair, 49 a, 14 a (cf. 9 a). Kartm ad-Daulah ihn'Ubaid 5i a. -- bishop ofDamietta, 63 b. ibn KurrOs, 31 a. - at MIlisr over — monk, 47 b. Ab Karkar, Monastery of, tank, overlooking Pool of -seventy-secondPatriarch, seeGregory, alonasteryof, the Abyssinians, 39 a. see John. at IIulwan.. - - above Church of Joseph, tle Patriarch, i 8a & Karin (Korah), officer of St. George, at Tura, 48 1. b, I9 b, 28 b, 68 a. Pharaoh, 23 a. - - Mlelkite Aonastery - - prison of, 17 b, 20 1). A.l-K. sim ibn'Ubaid Allah, of, near Lake of the Abys — - set the Fayyim in wali of Egypt, disastrous sinians, 39 b, 40 a. order, 18a,69b, 70a, 7 b. visit of, to White Alonas- bishop of Atrlb, 37 J. Joseph, Saint, in Egypt, 2ob, tery, 83 a & b, 84 a. - - Tamwaih, 5 a, 44 b. 44a, 75 b, 781, 81 b. Abu '-Kasim Khalil, physi- martyr ofUsian, 41 b.- -- death ol, 78b1. cian and philosopher of - bod of, removed from -- fifty-second Patriarch of Ascalon, 3 1, 4 b. Damanhur to Al-Adawi- Alexandria. 97 a & 1,. Kasra, see Chosroes. yah, 4 b. -- Ielkite bishop of Misr, Ibn Katib al-l'arghan?, -- -- hurch of, at Aflahl 40 b. 33 b. az-Zaitn, 2 b. - Nestorian priest, 43 a. Ibn al-Khafir, uiall of Oases, --- at Al-Bathnasa, Joshua, son of Nun, 21 a, 93 a. 73 b, 75 a. K03 b. a'tl, see Michael. - -- at Kius 81 b. Judas Iscariot, 12 a. Abf '1-lhair, called Ibn al- at Ishin,, 91 a. J]udham, 22 a. Amadi, 38 a. - - - at Al-Kalantdlmfn, Aba Jl, Church of, at Itfil, - - as-Sail-aft, 59 a. 92 a. 56 a. 'Abi 'l-Khair ibn Sharal.il, -- at 'ajj 74 b. Julian,.mperor, 54 b, 55a. 22 b.._ - at 'aul, 56 a. Julius of Aktahs, Saint, 9ga. Klhamlrawaihl, son of All--- at Udrunkah, 74b. Juraij ibn lina, sce George, mad ibn Tillfn, 49 a, -- - tMoonastery of, near son of Mennas. 50 b, 5I b. Usyfit, also called Ibsha'i, Justinian, Emperor, 58 a. Klaraba, see Kharbata. go a. Kharbata, 52 a, 79 a & b. -- monk and architect, 5 a. Al-Kdi 'l-Fadil ibn'Ali al- Ibn Khasib, founder of of Samannfd, 'Prie-t, af- Ilaisali, i a. Munyah, 77 b. tcrwards Patriarch, 3 a. Kaffir al-Ustadll, called al- Abfi 'I-Khasib, 51 a. -- fortieth Patriarch of Ikhshidi, i8 b, 23 a, 69 b, Khassat ad-Dautlah AlI) '1 -Alcxandria, 53 a. 96 b. Fada'il, 31 b. --- forty-eiglth Patriarch of Al-Klalha], Kai, a. Khfislh, king of Persians, see Alexandria, 231. Abua ]tais, (hurch of, at! Artaxerxes Ochus. - seventy-scoltd Patriarch tIunyah, 78 a. Kift, son of tizraim. I8 a, of Alexandria, 9 a, 12 b, Al.Klais, son of Al-H[arith, ' 68 a, 69 b 6, 78a, 41), 30o, 31a, 36b. 91 b. 81 a, 86b, 92 b, o3 a. 37 1, 4 a. 48 b. Iln Kamil, 104 b. Kilkilt, son of Khar.ib, son

366 CHURCHES,AND MIIONASSYZ'RIES OF LEGY'PT. of MAhllk, son of Baisur, Al-Maghlfir inYa'far, 22a. Aanbalf, Church of, at 'Alson of EHam, 52 a. Miah, son of Baisur, son of wah, 95 b. Banfi Kinanah ibn 'Umar HIam, 68 a. Manfi'ss, son of'Adim, and ibn al-Kibr ibn Fahm, Abli 'I-Mahfajir, 32 ). king of Egypt, 68a, 871b, 32 b. Mahbfibt ibn Kustantin al- 102l. Al-Kindl, historian, 29 a, lanbajl, historian, 22 b, - built Kais, 91 t). 32 a. M5, a, 12 iobn Saltn. 3I a. Kirfln built Afktr, 12 a. Al-i\ahi ibn al-lanlsfr., AbG ansfir, mentalli (built Korah, see KKailn. Caliph, 23 b. walls of Cairo), 48 b. Kuhtan, son of Falik, 19 a. Mahomoet, 29 a. 86 ). - ibn Btilus, 43 b. Kullftus, see Coluthus. - worls of, in reference to - ibn Abf 'I-Yarnan W azir, Abf Kultah, see Coluthus. Copts, 28 b, 29 a. 44 b, 67 a. Kuraish, tribe of, 22 a, 29 a. Marabil, martyr, Church IMara the Arab, 82 a. Kurrah, see Cyrus. of, in Monastery of rTam- Mlratmaryam, seeaMary,B.V flis, son of Kift, son of wail, 67 b. Malr Jirjis,secGeorge, Saint. Alizraim, 78 a, 81 a. Al-AMjid Fbris, son-in-law Mlari SIabd, see Salbas. Ibn al-Kustal, see AblYasir. of Shawar and wall of Mark ibn Aauhfib, called Abla K lftil, Church of, at KGs, 82 a. Ibn al-Kanbar, 9aff.,,i b. Bardanfihah, 74 a. Makar, see Macarius. -- bishop ofM lisr, 30b. 32a. Abu Malkar, see MAacarius, -forty-ninth Patriarch of Saint. Alexandria, 23 b. Lady, The, see Mary, B.V. I Mlakarim ibn Ab 'I-TIinna, - sevety-third Patriarch of Lakhm, 22a, 29 a. 3 Alexandliat 5a, 9 b, 12l, Lzarus, Saint, bishop of Abu1iakarim ibn.ann, 1.3, 37 a?, 43a, 45b, Cyprus, 62 b.. 33 b1, 34 a. 48 a, 64 a. - resurrection of, 62 b- _ -lahbib ibn )i 'lI-Faraj Alark, Saint, 20 b; altar of, Lot, the Patriarch, 20 b al-'Abi t 40. 66 b. Aba LiUkfm, Churches of, l-fIakin rAfi 'l-Barakit, — Church of, at Al-Bal(near Usylt?), 90 b. called lbnKitamah,scribe, nasa, 3 b, 75 a. 39 a, 4 1), 63 a. ---- at Jizah, ruined MIacarius, sixty-ninth Patri- Abf Makrtffah (Alacrobius), by G huz, 59 b, 60 a. arch of Alexandria, 57 b. 90 a. - - -at Sakiyah Mahffi., - Saint, 65 b, 66 a. Abfl llaksin, see IMaximus. 74 b. - - Church of, attached I 'lik. son of'Ad, 68 b. - - - at T ala al-Madito Agia Sophia, 38 b. Al- alik al-'dil Abi nah, 74 a. -- Desert of, see Wadi Bakr (brother of Sala --- — atUslhmfnain,io4a. Habib. din), 5 b. - - See of, 99 a, o5 a. - AMonastery of, in Al-Aalik Abu'l -Khair ibn M hartha, Saint, see Mary and Wadi Habib, 44 a, 47 b, Sharail, 22 b. M altlia. 80 b. Al-Mla'mfn, Caliph, 52 a, M artfit (AMotlher of God), - - monks from, took 97 b. Church o, 44 a& b. refuge at Nalhy, 63 b. Manassch, Church of, at An- I arwln I, Caliph, 2 2 b. — the martyr, 77 a. sina, 87 a. Maraln 11, Caliph, 19 a, Macrobius, see Abfi Mhakrb- Al-MAanaji, see IMalhbtb ibn 6o a, 77 a & b, 84 a & b, fah. | sKuotantin. 96 b, toI a.

INDELX III. 367 MIarwan lI, Caliph, death of, Mary, B.V., Church of, in Mary, B. V., Church of, near 92 b. Monastery of Abf Isha]k, Tamwaih, 67b. -prophecyofdeathof, 77a. 73 a. - - - at Tansa, 69 b. Mary, 3.V., birth of, 64 a. - - -at Ishnin, 91 a. - - -at Udrunkah, 74 b. — in Egypt, 44 a. 75, -— at Itfth, 56 a. --- at Ushmfnain, 78b, 79b; (at Ks), 8 b. - - - at Jalfah, 74 a. 76a, 77a. - - alar of, in church at - - - in 7Monastery of -— o-rnear Usw.n, ioib. Saft Mlaidflm, 64 b. Kalamfin, 7 ib. -- Churches of, near - - Church of, at Abtjah, ---— atAl-Kantarah, 52a. Usyfit, 9ob. 73 b. - - - at Kfirfadah, 73 b. -- Church of, at Wano -- near 'Adawiyahc t — - aat Kuflam r, b. B r, 8 a, 69 a. (Al-tMartfil), 44 a, 46 a, -- -at Al-Khuss, 89a. -— at Wasim, 6o b. 48 a. -- Churches of, at Kift --- in West Africa, - - -near ARah az-Zai- 103 a. o8 a. tun, 72 b. - - Church of, in Monas- - - in quarter of Zu-- - at Akfahs, 91 a. tery of Al-Kusair, 5o b. wailah, in Cairo, 2a, 3 a, -— at Anzar wa-A'jab, - - Church of, at Lfizart- 45 a. 107 b. lun?, o8 a. -- Festival of Nativity of, -- - at Armant, 02 b. - at hIadtnat al- 64 a. - - Churches of, at Ash- Fayym, 7 a. - - - of Death of, 76a. rtbah, 75 a; at Athlidim, - - - at Mallawi, 74 b. - - Monastery of, 32 b. 92 a. - - on Mount of the - -- at Bulwan (Mon. -- Church of, at Al-Bah- Palm, 75 b. of Ab Karkar), 53 a. nasa, 75 a. - - at Al-Muharrakah - -- at Sailah, 73 a. - --— in slandofBakit, (first church in Upper -- nearU syfit(Monas104 b. Egypt, consecrated by teryofAbG'l-Har;th),9oa. --- at Al-Barnl, 56 a. Jesus Christ with his -— near U sy)ut (hMo- - -in Monastery of Apostles), 78 a & b. nastery of Azllun), go a. Abi Basandah, near us,- -- - at MIunyah Banl - - - near Usyfit (lto81 b. Khasib, 78 a, 88 b. nasteryofFarkfinahj),89a. -- -ruined, at Bufir -- -- at Munyat al- -- in Wadt Habib Bana, 17b, 69 a. Ka'id, 69 a. (Monastery of Mary of - - -at Busir Klrldus, - - -in MIonastery of Baramfis), 53 b. 92 b. Nahya, 64 a. -- - mosaic of, 50 b. - - atDamanllir, 45b. --- in Nubia, iox a. - - - paintings of, 67b, -- - - at Darwah, 77 b. -- - in quarter of Ro- 85 a. -- - - at Fahsfar, i o b. mans, in Cairo, 6 a. - --- painting of, in -- near Fanf andd --- at Saft Abi Jirja, Church of St. Victor at Nakalifah, 73 a. 74 a. Jizah, 59 a. - - - near Church of St. - - - at Sanab, 77 b. - - painting of, in George Al-Hamra, 25 b, --- at,aul, 56 a. Church of St. Anthony in 26a & b. - -- at Shinara, 91 b. Mon. of Nahya, 63 b. - - near Hulwan(ruin - - at Shubra, 30 a. -- sanctuary named after, ed), 54 a --- Churches of, at Taha in Church of St. Poemen, - - -at Ibrtm, 96 a. al-Madinah, 74 a. 39 a.

368 CHURCHES AN'D lMONASTFRIE.S' OF E;YP1T'. loary and Martha, Saints, MIennas, Saint, Church of; Mercurius, Saint, Church of, Church of, in Monastery near Usyft? gob. at Wana Busir, I8 a, 69 a. of Nahy, 62b, 64a. - - - attached to- - Monastery of, at ---- Festival of, 63b, Church of St. Victor, Jizah, 6o a. 64 a. 4I b. -— near Tura (Dair - -- tomb of, in Mo- j Ab A Mina, see Mennas. o al-Fakhkhar), 47 b. nastery of Nahya, 63 a. Anba Minal, see Mennas, MTichael, bishop of Bastah Mary theEgyptian, wife of sixty-first Patriarch. and Al-Khandak, 5, MIahomet,' 29 a. ercurius, Saint, 55 a. 4, b. — house of, 86 b. -- Church of, at Al- - MetropolitanofDamietta, Ibn Mtashkur, 48. 'Adawiyah, 45,b. 14 a. Maslarmah ben Mukhallad - - near Aflah az-Zai- -nephew of Patriarch al-Ansar, 23 b. tun, 72 b. Zacharias, 47 b. Matthew of Asklt, 87 a. - - --- at Ashlall, 75a. - forty-sixth Patriarch of - Saint, bishop of Isna, t -- Churches of, at Al-' Alexandria, 19 a, 60 a, 102 a. Bahnasa, 73 I, 75 a. 76 b, 82 b, 83 a, 96 b. - the Ionk, miracle - - at Bardanha, -- fifty-sixth Patriarch of performed by, 79 b. 74 a. Alexadria, 44a. - -Church of, at Isna, -- in Al-ITamra, 3o a. - sixty-eighth Patriarch of 102 a.! - - - in Al-H lamr'a,once Alexaandria. 38 a, 80 a. -Monastery of, at on bank of Nile (Abi'-P atriarch ofAntioch, 12b. Ansin, 79 b, 87 a. 's-Saifain), 34 b, 35 a. - the Archangel, altar of, Matthias, see Matthew. - - at Idflc, 74 b. 45 a. Maximus, Churches of, at -- at Ishnn, 91 a. - --- Church of, the PatriShinara, 91 b. - at Itfil, 56 a. arclal ' Cell,' 37 1, 38 a. -andDomitius, Saints,53b. -- at Kalandimt n, - - at Altijah, 73 b. Mennas, sixty-first Patriarch 92 a. --- in Abyssinia, 0o; b. of Alexandria, 66 b. - - - at Kamlah,0o4a. -- at Akfahs, 91 a. - Saint, 29 b. - — atAl-Khusfs, 8 a. - — at Ashlrbtah, 7, a. — Church of,at Kus, 8 Ib. - - at Kufdah, 73 b. -- - at Athlidim, 92 a. -- - in Monastery of -— near Kas, 81 I,. --- atAl-Bahnasa, 75a. the Brothers, 73 a. -— atM adinat al-Fay - -— aatBardanihah, 74a. - - - in Island of Ele- yGm, 71 a. - -- near Fanfl and phantine, ioI b. -- at Mallawil, 74 ). Nakalifah, 73 a. - - - in Al-Hamr, - Curches of, at ~lun- in Monastery of 29 b ff., 32 b, 34 a. yah, 78 a. Ibkah, io a. - - - attachedtoChurch -- Church of, at Sbkiyah - - at Ishnln, 91 a. of St. Onuphrius in Al- iahlffiz, 74 b. ' - - -at izah, 60 a & b. Hamra, 33 b. - at Taha al-Madl- - — at Al-Kalandimnn, - - at Itfih (Church nah, 74 a. 92 a. of the Pillar), 56 a. -- in monastery of - — at Kamlah, o4a. - - - at Itfh, 56 b. Tamwaih, 67 a. - - - at Kufdah. 73 b. --- at Taa,7, 77b. - - at Tansa, 69 b. - - at Kis, 81 b. -— above Church of - - at Ushmfinain, --- at iMadtnat alSt. George at Tura, 48 b. 104 a. Fay) iim, 7 a.

1NDEX III. 369 MIichael, the Archangel, son of ITam) 48 b, 54 a, Mukatttam, son of Mizraim, Churches of, at Mallawl, 68 a, 69 b, 76 b, 78 a, 48 b. 74 b; at Al-Marsghlt, 86 b, 92 b, Io2 b, 1o3 a. Mukaukis, see George, son 92 b. Moses, the Prophet, i9 b, of Mhennas. - Church of, at Munyah 20 b, 67 a. Mukhallad al-Ansalr, 41 a. Bant Khaslh, 78 a, 88 b. - born at Askar, I9 b. Mlusa, 107 b. - - - in Monastery of - - - at Shahrtln, 47 a. Al-Musharif, calledAz-ZakNallGn, 71 a. - - in Nubia, Ioo a. rfi, 73 a. -- near frontier of --- Church of, near Hul- Al-AMustadl bi-amri 'llth, Nubia, Ioo b. wan, 53 a. Caliph, 7 a, 38 a, 96 a. -— in Island of Philac, - -- church where he slew t ustafa 'l-Mtulk Abf Saff 104 b. Egyptian at Iemphis, Ya'kGb ibn Jirjis, 66 b. - - - at Saft Abf Jirja, 68 b. Al-Mustansir, Caliph, 9 a, 74 a. - - family of, in Abys- 24 a & b, 33 a, 41 b, 42 a, - - - at Saft al-Muhall- sinia, Io6 a. 5i a, 65 b, go b. ab, 74 b. -- Monastery of, near Al-Mu'tamid, Caliph, 28 b. - - at Shinara, 9I b. HTulwaln, 5b.. Al-Iu'tasim, History of, -— nearTamwaih, 67b. -- Mosque of, formerly reference to, I7 b. - - at Al-Ushmfinain, Church, 53 b. Al-Mutawakkil, Caliph, 52 a. Io4 a. - -- \ater-wheel of, 92 a. - -- at Uswean, 102 a. - nephew of St. Joseph, Nabish, sonofIslmael,57b. -- Churches of, near Al- 78 b. Ab Nadtl, martyr, Church Uslmfinain, go b. Moses, Saint, body of, in of, at Jabal Ashtar, 77 b. --- Church of, at Wana Church of Dair Bani Abf Nafar, see Onuphrius. Bfusr, 69 a. Iltisa, 8r a. Nahadah, Saint, Church of, -- Festival of, 92 a. - - Church of, in Dair at Tansa, I8 a, 69 b. -- Monastery of, at BfS Banl Mfisa, 81 a. Abi Naitur, son of Noah, Harikah, o04 b. 'MIother of God,' Church 9 a. - - near.Kanah, o13 b. named after, see MAarutti. Najal, son of Sarir al-Jullal, -- - at ts, 80 a. I Ibn al-ludabbar, 57 a. 24 b. - - sanctuary dedicated IMufaddal ibn as-Salih, 69 a, An-Najib, brother of H-ato, in Church of the Four I cf. 1 7 b (Fadl). kanda ibn Kafri, 89 a. Living Creatures, 39 a.! Muhammad ibn Fftik,vizier, Na rin, wall of Egypt under - and Cosmas, Monastery 61 b. aMarSan or his successor, of, in province of Al-Mu- - al-Khazin, 96 b. 60 a. kurrah, 94 b.; Muharrah ibn Haidan ibn Nasir, thegrave-digger,43b. Anba Michael, Saint, Church 'Amr ibn al-Haf ibn Ku- -- ad-Daulah ibn Hamdaln, of, at Damamll, 102 b. da'ah, 22 a. 33 a. MIiriam,sister of Moses, 9gb. Sul.ibb Ummihi, i.e. Pto- Abfi Nasr, brother of Aba 20 b. lemy Philometor, 68 a. '-'Ula ibn Tarnk (i.e. Abf Mists, see Moses, Saint. Mhuhna, monk of Kalamfn, Gabriel, seventieth PatriMIisr, son of Ham, 48 b. 72 aarch), 38 a. Miwadd, 77 b. Al-Mu'izz li-dini 'llah, - - ibn 'Abdfn, called Mizraim, i8 a, (son of Ca- Caliph, 34 b, 44 a, 61 a, Ibn al-'Addas, metwalli naan) 23 b, (son of Misr, 66 b. and nazir, 40 a. 3 b [I. 7.]

370 CHU(RCIIES AND IMONASTERIES OF EGYPT. An-Nasr ibn Zulak, Book Philip, Saint, Apostle, body As-Saft, abbot of Saint of, 104 b. of, at Carthage, Io07 a. Moses, 8i a. Nebuchadnezzar, King, 233, Philotheus, Saint, 43 a. Safi ad-Daulah, 89 ga (same 76 b, 80 a. - twenty-third Patriarch of as following?). Nestorius, 84 a. Alexandria, 78 b. Saf ad-Daulah ibn Abfi '1 -Nimrod, 19 a. - bishop of Misr, 37 b. lIa'ali, called Ibn Sharafi, Noah, 23 b, 48 b. Pisentius, Saint, bishop of scribe of Saladin, 4b, 5b. -ark of, in Abyssinia, 5 a. Kift, 81 b (Abf Basan- Safi ad-Daulah ibn Abli Ya- -rested on Mount Kar- dah). sir ibn 'Alwan, the scribe, da, 1 11 b. - body of, o4 b. 38 b. Aba Niub, see Anfb, Saint. IPoemen, Saint, 39 a, 60 b. Saltib al-Jabal, see Lord of - the monk, 47 a. the Mountain. Omar, see 'Umar. Ptolemy, Church of, at Ish- Sahib ar-Risalah, 68 b. Onuphrius, Saint, 33a, 65b, nin, 91 a. 'SShibath-'l'lalthatAkalil,' 91 b, 98 a. Ptolemy Philometor, 68 a. title of AbU Minta, 29 b. Or, Saint,Church of,attached As-Sahit i bn Al-H.akam, to Church of Saint Onu- Abu Rakwah, see Al-Walid 34 a. phrius, 33 b. ibn Hishtam al-Kharij. Sa'id ibn Batrik, see lutyRamescs 1I, statue of, 68 a. clius. Pachomius, Saint, 55b, 8oa, Raphael,theArchangel,73b,- ibn Najat, the deacon, 86 a, 103 b. 74a&b,, 9ob, ia, o4a. 6 a. Paplhnutius, Saint, 65b, 66a. Raphael, kingofNubia, 95b. - ibn Tarik, see Gabriel. 67 b. Ar-Rashid Abi 'l-Fadl. 89 a. seventieth Patriarch. Paul, Saint, Apostle at Lfi- Rashidah ibn Jazilal ibn — ad-Daulah Balhram,stewzarikfin? near Carthage, Lakihm, 22a. ard oftle Armenians, 4 ). o8 a. Ar-Rayan, Shaikh, walit of - - al-Kawasi, wvil of -- hermit, 55 a, 56 b, Misr, 84 a. Upper Egypt, 98 b. 75 b. 86 a. Ar-Rayyan ibn al-W'alid - - ibn Allunj ibn Abf Pestratelates, see Basrditla- ibn Dauma' (Joseph's Zakail ibn as-Sarid,33b. dus. Pharaoh), 8 b, 7 a. Abl Sa'id, scribe of D)iwan Peter, Saint, Apostle, o b, Romanus, father of Saint al-Mukatabt, 66 b. 59 b, 60 a, 8 b, 04 a. Victor,,,9 a, 74 a, 104 a. - iln AndQfnah, financial -bishop of the Fayyfim, Banf Ruibil, 29 a, 32 b. secretary of Ditsn, 27 b, 26 a, 39 a, 43 a, 45. b. Rudwan ibn Walakhshi, vi- 28 a. - ibn IMulln~, scribe, 38 a. zier, 9 a. - ibn Abi 'l-Fadl ibn Fahd, Pharaoh, 8 b, 9 i b. 5 b. - built Al-Farama, 57 b. Sabas, Saint, Church of, - ibn az-Zayyat, 5 a. - drowned at Al-Kulzum, 50), 5 b. - Gabriel ibn Buktur, call58 a. ' Abf Sad MAansur, vizier, ed Ibn al-A'raj, 33 b. Pharaoh's daughter lived at 33 a. Saif ad - Din Abf Bak-, Shanah, 70 b. Abf Sadir, Monastery of, brother of Saladin, 5 a. Pharaohs, The, 59 a. near UsSCit, 88a. Saif al-Islam Tughtikin, Philemon, martyr, 91 a. Sadk, name of tts, 57 b. brother of Saladin, 46 b. Philip, Saint, Apostle, in Safanff, kingofNubia, 941). Abu's-Saifain, sceMercurius, Africa, 107 a. As-Saffail,Caliph, I9a, 92b. Saint.

INDEX III. 337 Saladin, Sultan, 4 b, 5 a & b, Abf Shaj, body of, at Kift, Sintthius, Saint, Monastery 6 a, 7 a, 1 a, 25 a, 3a, 103 a. of, in Nubia, 94 b. 37 a, 38a, 39a, 42b, 46b, Shaja'ah ibnMandaghn ibn - - - at Udrunkah, 67 b, 70 b, 96 a & b. Malik ibn Ka'b ibn al- 74 b. Salah ad-Din, see Saladin. Harith ibn Ka'b, 22 b. - sixty-fifth Patriarch of Salal ibn Ruzzik, see Tal'i'. Abu Shakir, scribe, 39 b. Alexandria, 41 b, o16 b. Salib ibn Miklla'il, son of Shams ad-Daulah, brother Sirbadfiail, see Baldwin. the HIcgumen, 3o b, 31 a of Saladin, 96 a & b. SPrln, sister of Mary the & b. Abf Shanfidah, see Sinu- Egyptian, 29 a. Ab& Salimah (incorrectly for thius. Abt Sirjah, see Sergius. Umm Salimah), 28 b. SharkIs, see Sergius. Abi 's-Sirri?, Monastery of, Samuel, Superior of Monas- Shawar as-Sa'di (Sa'di), vi- near Usyat, 88 a. tery of Kalamun, 71 b, zier, 25a& b, 30 a, 31 a, Abu Siyfn, Church of, at 72 b. 33 b, 34 a, 36 b. Akfahs, 9a a. Sandal al-Muzaffar, 60b. -- — when walt of Kus Solomon. king of Israel, Anba Sanhht, bishop of made vow to Church, 105 a, i2b. Misr, 80 a. 81 b. -- - crown of, 1o7 b. Sani'atal-Alulk Abf'l-Faraj iShirkbh, 37b, 76a, 82 a & b. - - - table of, 107 b. ibn 'Ilm as-Su'ada AbS Ash-Shubramurayyikit, 45 a. - king of Nubia, 98 a. 'l-Yaman, 34 a. Simon, Saint, Apostle, body Sophia, Saint, see Agia Sapor, king of Persia, of, 82b. Sophia. 55 a. -forty-second Patriarch of Stephen, Saint, 20 b. Saradlb,built fortress of Phi- Alexandria, 53 a. -- Church of, near Allae, ioo b1. -bishop of Al-Bahnasia, Bahnasa, 75 a. Saru', 68 a. 45 b. - -at Ks, 8I 1b. Sarur al-Jullal, 24 a & b,- monk and bishop, 88 b). --- at Al-Kusair, 5ob. 25 ). Sinuthius, Saint,altarof,66a. --- at Sakiyah MahAbh Sawarls, see Severus. -- body of, 82 b. ffiz, 74 b. Sayyid al-Ahl ibn Timas.. - - chest made by, 83 b. - - at Tala al-Madl45 b. — body of, in Church nah, 74 a. Sergius, Saint, 3 a, 90 a, of, at Albtij, 91 a. I Stratelates, see Basradiladus. 9p b, 92 a. -- Church of, at Bahai- As-SSbast, the Turk, wili Scverus of Antioch, 12 a. malis, 73 b. of Cairo, 45 a. -- Church of, at Kift, --- atKamilah, 0o4a. I Su'lk al-Jullal, 27 a. 103 a. -- - at SIunyal Bani Sunussah, see Sinuthius. -- - at Udrunkah, 74b. Khasib, 88 b. Suwarr ibn Ruia'ah, wall of -- Monastery of, near - - in Monastery of Misr, 32 a. Usyut, 89 a, Ash-Shama', 66 a. Severus, Emperor, 68 b. - - MIonastery of, on AMt. At-Tabarn, History of, I 1 b. Ash-Shbbushti, 41 a, 47 a, Andartba, near Ansinl, Aba Tabih, Saint, Monas49 b, 64 a, 67 a, 86 a. 87 a. tcry ol near Ansina, Shadd(d, son of 'Ad, 68 b. --— nearIkhmm(White 86 b. Shadid al-Mulk ibn al-Fakhr Monastery), 82 b. Tadrah, see Theodore. ibn Busaiwah, 25 a. - - - at Kift, o03 a. Tadrus, see Theodore. Shhlianshah, see Al-Alal. - -- at Kfs, 80a. |Taghbt, 19 a. 3b2

372 CHU'RCHES AND MONASTERIES OF EGYPT. Taj ad-Daulah Bahram, 6 a, Theodore, Saint, Church of, Thomas, Saint, Apostle, Fes84 a. at Ishnln, 9 a. tival of, iog b. - - ibn Sabil, called Anf - - -at Itfi, 56 a. -- - hand of, preserved adh-Dhahab, 4I b. - -- at Al-Kalandimfn, alive, Io9 b. Tajal-MulakBQri,theKurd, 92 a. - the archdeacon, 45 b. brother of Saladin, 42 a, --- at Kamtilah, o04 a. Timothy, the monk, Church 7ob. -— at Al-Kul'r, 74a. of, in the Monastery of Tajib Umm 'Adi, 22 a. - - - at Ks, 81 b. the Vinedresser, 65 a. Takt ad-Din 'Umar ibn - - near Abfi ltlla Turfah, 33a. S~hhanshah, al-halik al- (mosque), 32 a. I 'wah, horse of Pharaoh, Muzaffar, nephew of Sa- --— atSaftMaidfGm,64b. 9i b. ladin, 5a, 6b, 7ob. -— atSaftRashln,75b. Tala'i ibn Ruzzlk, al-MIalik -— at Sakiyah Mahffiz, 'Umar ibn al-Khattfb, Caas-ali, vizier, 7 a, 42 a, 74 b. liph, 2i b, 22 a, 24 a, 45 a. - -- at Saul, 56 a. 58 b. - - - prophecy uttered - - - at Tamh, 6o b. Ushmfn, son of Kift, son of to him by monk of AbUl - - - near Monastery) Mizraim, 68 a, 76 b. Sawaris, 89 b. of lle Torch, 66 b. Utls, son of Khartabt and Bi Tallhah, Church of, at --- tUdrunkah,74b. king of Egypt, 57 a & b Jalfah, 74 a. -— martyrdomof, 72),. (cf. Aftftis). Talma'fs, see Ptolemy. - - Monastery of, at Afail, Tamlm, Amir, brother of az-Zaitfin, 72 b. Valentinian, Emperor, 53b. Caliph Al-'Aztz, 4 a. -- at K amfilah, 104 a. Victor, Saint (son of RomaTartk, father of Patriarch - - - at Kift, Io3 a. nus), body of, go a. Gabriel, 37 b. --- near Ushma nain?, - -- Church of, oppoIbn Tarkhan, 1 8 b, 69 b. go b. site church of same name, Tarnlmah, martyr, body of, - -- altar of, at Saft Mai- 42 a. go a. dim, 64 b. -- - - in Ard Habash, -- Church of, at Tun- - forty-fifth Patriarch, 70a. 4 b. budha, 90 a. Thomas, Saint, Apostle, - -- at Jalfah, 74 a. - - Ionastery of, at Tun- altar of, 43 b. - - - -at Jfzah, 59 a. budha, 9oa. --- annual miracle ----- at Al-KalanTheodore, Saint, 30 a, 39 a. performed by his relics, dimina, 92 a. -- body of, in Monas- Io b, Io a. ---- at Kamflah, tery at Usyfit, 88 a. --- body of, o7 a, I04 a. -- Church of, at Afahs, aog b ff. -- - at AAl-Khusfs, 9 a. -- - Church of, at Ash- 90 a. - -- at Ansina, 87 a. rfbah, 75 b. - - - - at Sakiyah -- - at Ashrfbah, 75b. - - -in India, 107 a, hl sa, 92 a. - - at Bahnasa, 75 a. Io9 a ff. - - - at Udrunkah, -— at Island ofBakk, ---- in Monastery 74 b. 104 b. of Al-Kusair, 5I a. - - MIonastery of, at -— atBardanfhah,74a. ---- at Saft Abf Kift, 103 a. - - - at BQlak, 60 b. Jirj, 74 a. Virgin, The Blessed, see -- - at Damanhfr, 30 a. --— atUdrunkah,74b1. Mary.

INDEX III. 373 Abu 'I-Wafla ibn Abi '1-Ba- Abi 'l-Yaman ibn Zanbtr, Yanus, seventy-second Pashar, priest, 5 a. 5b. triarch, see John. Wl'il, 42 a. Abu '1-Yaman Kuzman ibn Yustiyknfis, see Justinian. Al-Walid ibn IIisMm al- Mina, scribe, 35 b. Yfsuf, see Joseph. Kharijt, 94 b, 95 b. -- Sirus ibn Makrabwah - ibn Ayyub al-Malik an. - ibn Mus'ab, Pharaoh in ibn Zanbir, 33 a. Nasir, see Saladin. time of Moses, 23 a, 53 a, — al-Bazzz, 60 b. 7o a. Al-Yasal, brother of Tij Zacharias, king of Nubia, - ibn Rufa'ah,wall of isr, ad-Daulah Bahram, 4a, 94 b, 97 b. 29 b. 50 a. - sixty-fourth Patriarch of - ibn Zuwa'ah, 26 b. Banfl Yashkur, 32 b. Alexandria, 43 b, 47 b, Wardan ar-Rfimi, 22 b. Yashkur ibn Jaztlah ibn 1o6 b. Lakhm (street of), 32 b. iAz-Zafir, son of Caliph AlYa'fir, ass of Mlahomet, Yashkur ibn 'Udwan ibni Hafiz, 46 b. 29a. Lakhm, 32 b. i Abf Zakart, Shaikh, 71 a. Yahya ibn al-'Ubaid, scribe, Yaslb, Saint, Church of, — ibn Bi Nasr, adminis39 b. near Ansina, 87 a. trator of Ushmnain, 79 a. Ya'kfbibnYsuf(ibnKillis), - - tomb of, 87 a. as-SairafT, 30 b. 23 a. Ab Ysir ibn Ab Sa'd ibn b S ib Ibn Zanbfr, 34 a. AbG 'I-Yaman Wazlr, met- al-Kustal, priest and here- Zawln the Mu'allim, 39 a. walli of Diwan Asfal al- tic, 44 b, 45 a, 46 a, 48 a Az-Zubair ibn al-'Awwam, Ard, 44 b, 45 b, 67 a & b. 2 b. & b. Yflhanna, see John. Ibn Zilakl, see An-Nasr ibn - - ibn AbS 'I-Faraj ibn Yfihannus, see John. Zfulk.

374 CHURCHES ANAD MONASTERIES OF) EG'P'T. IV. INDEX OF GENERAL NAMES. AbramEs (fish), 20 a. Abil.kr (birds), 9b, 86 b. Aflkhalzs, (wedge) of iron used as money in Abyssinia, o6 a. Alchemy, invented by IIermes, 52 a, 64 b. Alms, 34 b, 36 a, 59 a, 89 b. Aloes, o15 b. Altar, 30 b, 36 a, 37 a & b, 38b, 39a, 4 b, 43b, 45 a& b, 49 a, 50 a& b, 5s a, 6 b. - private, 97 b. - built by Solomon, 1 2 a. - consecrated by Jesus Christ at Al-Mularrakah, 78b. - wooden, 45 b. Altar-board, see Tablet. Altar-chamber, 88 a. Altar-vessels, see Vessels. Ambon, 30 a. Anbal, see Ambon. Antiquities at Memphis,68a. - in Nubia, 99 b. - at Luxor, 104 b, 105 a. - at Philae, ioo b, 104 b. Apostles, Church of, near Aflah az-Zaitfin, 72b. - - elkite, in Monastery of Al-Kuair, 49 b, 50 b. -paintings of, 27 a, 63 b. Apparitions of Saints, 78 b, 82 a, 93 a. Apple-trees, 54 b. Apse, 5 a, 24 b, 31 a, 41 b, 46 a, 59 a. Aqueduct, 52 b. Archdeacon, 45 b. Arches, 2 a, 31 a, 33b, 37 a. Archimandrite, 82 b. Architects, 33 b, 37 b, 51 a, 59 b. Architecture, 38 b, 42 ), 43a. Arithmetic, invention of, 22 1). Ark of Covenant, preserved in Abyssinia, o15 b. arkhan, Ioa, 36a, 37a, 4561, 61 a, 75b. Asceticism, 65 ), 72 a & b, 89 b. Askzm, 56 a. Ask'nd, 2 a, 27b, 30 b, 31 a, 33 a, 37a, 61 b. 'Ass of War,' surname of Caliph Marw an II, 19 a, 60 a, 92 b. Asses, Egyptian, 20 a, 97 a. Astronomy, invention of, i9a, 22b. Bail 'ajzn, see Bakehouse. Bail al-Mil, see Treasury. Bakehouse of church, 30 b, 39 b, 43 a. Pakl, see Tribute of slaves. Baldakyn, 30 b, 37 a, 51 a. Balsam, 20 a. Baptism, Festival of the, see Epiphany. Baring of the head during liturgy, 46 a. Bell, see Gong. Biographies of Patriarchls, 19 a, 21 a, 22 a, 23 b, 36 b, 60 a, 79 b, 81 a, 82 b, 96 b, 97 a, 107 b, o18 a. Bzrbd, see Temples, ancient Egyptian. Birds, multitude of, near Usyfit, 87 b. Bishop of Atril, 37 b. - Bahnasa, 45 b. - Bastah and Al-Khandak, 5a, 45,. - Bujaras (Nubia), 94 b. - )amictta, 9 a, i 4 a, 631). - Damsis, 14 a. - the Fayyfm, 8 b, 26 a, 39 a, 43 a, 45 b 7o a. - Ibrim (Nubia), 96 b. - Isna, I02 a. - Jizah, 63 b, 64 a. - al-Kais, 53 a, 54 a. - al-Khandal, see Bishop of Bastah. - ift, 81 b. - Memphis, 66 b. -lisr, 26 a, 37 b, 39 a, 45 a & b. - Misr (Melkile), 40 b.

INDEX IV. Bishop of Natf, 98 a, io a. Burying-places, 2 b, 25 b, ( - Oases, 93 a & b. 43 b, 44 a, 49 b, 63 b. -Tamwaih, 5a, 44 b, 66 b. Busiuldt, see Apostles, paint- I - Tunbudeh, 31 a. ings of. Bishops, burying-place of, 43 b, 63 b. Camphor, xio b. - first appointed in Egypt, Candles burnt at Christmas, 23 b. b.2 b. - ordained by St. Thomas 'Canon of the Festivals,' - in India, o19 a. 64 a. Bits, manufactured at Dalas, Canopy, 24 b, Io6 a. 91 b. Cap of Melkite priest, 13 b. Black garments worn by Carbuncles, III a. Christians, 47 b, 52 a. Cassi,l, o15 b. 'Isook of alonasteries,' by Calhedra, see Chair. Ash-Slhabushlt, 41a, 47 a, Cave of Saint Arsenius at 49 b, 64 a, 67 a, 86 a. Monastery of Al-Kusair, Books, ecclesiastical, of Ar- 51 b. menians, 2 b. Cavern forming church sup- written by Mark ibn ported by pillars, opposite - al-.Kanbar, 17 a. Shahran in Monastery of Boundaries of Egypt, 2 I a. Al-aKusair, 47 a, 51 a. Bran,instrumentforpceling, Caves, 51 b, 52 a. 63 a. Celebrated men who have - Breaking of dam of canal, visited Egypt, i9 b, 20 b, 24a. 2I a. Ilicks, church built of, Cell of Armenian Patriarch, - 77 b. 3b. - of Al-'IIak, 95 b. -- Coptic Patriarch at - Bridegroom allowed by Ibn Church of A-Mlu'allakah, - Kustal to see bride before 9 b, b, 3 b; at Church marriage, 46 a. of Michael, 37 b. Bridge (isa.klah) made in Censers,3b,44b,67b, Iosb. ancient times for Nile, Chair, episcopal, 30 a. o02 a. Chest inlaid with ivory in Bridges, 24 a, 41 a, 53 a. Church of White MonasBrocades, I9 b, 24 b, 91 b. tery, 83 b. Iult, fish, 72 a. Chests containing relics of - Burning of Fustat hMisr (by martyrs, 82 b, 91 a, 93 a, order of Shatwar), 25 a, o9 b. 27 a, 33 b, 34 a, 36 b, Chrism,consecrationof,66b. - 38 a. Christians, 12,ooo in district - monastery by Melkites, of Daljah, 92 a. 63 b. -- sole inhabitants of Tal!a, Buirtulah, see Cap. 77 a. 375 Christmas, Festival of, o12 b, io6 a. church held in common by three sects at Saft Maidim, 64 b. - built in thanksgiving for return of son of king of Nubia, 98 a. - washed away at Munyat al-Ka'id, 69 a. - hMlkite, near Pottery at Misr, 2 b. - soild to Jews, 44 a. - in street of Istabl al-Fil (turned into mosque), 6 b. - of the Water' at Ansina, 87 a. Churches of Abyssinia, o105 b. -one in every town of Abyssinia, xo6 a. - 6 at Akfahs, 91 a. - 400 in 'Alwah, 95 a. - ruined at Al-Arish, 6 b. - 24 at Daljah, 91 b. - at Darmus in Nubia, 99 a. - at Fahsfir, I o b. -- 70 in Iklmim, 86 a. - I2 at Ishnin, 91 a. - 12 in Monastery of Kalamfin, 7 b. -9 atAl-Kalandimun,92 a. -25 at Al-Khuss, 88 b. - o (Melkite) in D)air al-Kusair, 50 a. - 8 (Melkite) in Dair al-Kusair, 49 b. -hewn in rock at Dair al-Kusair, 49 a. - at LBzariki, io8 a. - 3 in district of Mir, 80 a. - 14 at Munyah Banl Khasib, 78 a. - 24 at Shinara, 92 b. -- 7 at Shinara, 91 b,

376 CHURCHES AND MOVNASTERIES OF EGYPT. Churches, 360at Tali, 77a. Consecration of churches, Dalldl al-A)ddd, see Guide - 60 at Usyit, 89 a. form of, given by Jesus to the Festivals. - 366 at Wasim, 60 b. Christ and the Apostles, Ddamin of Kalyib, 12 b. - turned into mosques, 2 b, 78b, 79 a. - Misr, 39 a. 6 b, 32 a, 41 a, 46 a, 53 b, - -water used at, 78 b, Death of the Blessed Virgin, 75 b, 76 a, 77 b. 98 a, 102 b. Festival of the, 76 a. Circumcision condemnedl Consecration-crosses on pil- Decorations of the church at by Ibn al-Kanbar, 9 b, lars, 59 b. San'a, l o, Ia. 15 a. Conversion ofIndia to Chris- - of house, 98 b. - - Ibn Kustl, 46 a. tianity, Iog a. Dedication Festival, 38 b. Cistern, 51 b, 6x a, 89 a; -of a Jew to Christianity, Destruction ofchurches, 23, called 'the Pure,' 92 b. 44 b. 27 a & b, 3i a, 361b, 57 a, Clay called Tin al-IIikmah, - of Christians to Islam, 59 a, 6i a, 69 a, 104 a. 20o a, Iou b. 39 b, 4o b, 47 a & b. Devils, appearance of, 65 b, - of Uswan, 20 a. Cooks, royal, at Shutb, 72 a. - yellow, 41 b; quarries of, 87 b. - possession by, 83b, 87a. 46 b. Corn sent from Egypt to Disciples, Churches of, 56 a, Coinage of Saladin, 25 a. MIccca by 'Amr ibn al- 74 b, 75 a, go b. Collyrium, miraculous, 75 b. 'Asi, 58 b. Diwdn AJfal al-Ar-l, 44 b, Commentaries on ecclesias- Coronation of king ofAbys- 67 a. tical books, composed by sinia, 0o5 b. - al-K/iss, 42 b. Ibn al-Kanbar, 9 a, 14 b. Cotton, 96 b. - al-Majlis, 33 b. Common land in the Fay- Courtyard of church, 28 a, - al-fukda/bdt, 66 b. yfm, 8 b, 69 b. * 3a, 38 a. -as-Sa'd, 40 a. Communion,annual,miracu- Cross, Church of the, at - ash-Shdnt, 40 a. louslygivenbySt.Thomas, Ashrfbah, 75 a. - as-Sultdnf, 34 a. i io a. - Festival of the, 53b, 73 a, - af-Tahkkl, 51 a. - of chalice, 12 a. o6 a. 'Dome of the Air,' 52 a. — early, in Lent, allowed by -Monastery of the, in Domes, 2 a, 27 b, 30 b, Ibn al-Kanbar, 12 a. Fanf, 73 a. 37 a & 1), 42 a, 44 a, 45 a, Confession over incense, - in cemetery, 43 b. 48 a, 5o a & b, 51 a, 60 b, 9 a. - on dome, 96 a. 65 b, 96 a & b, ool a. - - — in Abyssinia, io5b. Crosses on pillars, 59 b. Domes in houses, 95 1. - to priest enjoined by Ibn - on Jabal at-Tair, 76 a. Dromedaries turned into al-Kanbar, 9 a & 1, 15 a. -processional, 3 b, 67 b. stone, 76 b. Confessionary, 50 a, 61 b. Crown, Abyssinian, o5, b. Duwarah, 27 b, 48 a. Conquest of Egypt by Ma- -of king of Nubia, 99 b. hometans, 80 b. -- worn by Nimrod, a. Easter, 53 b, io6 a. - -Book of, 18 b, 29 a, 'Crowns, Possessor of the Ebonyinlaidwith ivory,99b, 7o a, 9b. Three,' 29b. i r a. Consecration of churches, Crypt, 2 b, 24 b, 63 a & b. Elephantiasis, 52 b. 5 a, 25b, 28 b, 3ob, 3 a Cultivated land in Egypt, Embroideries, 9 b. & b, 36a, 37b, 38a, 39a, extent of, 23 a. Emerald-mines, 20 a, 81 a. 43 a, 45 b, 48 a, 71 a. - road to, from IKift, o3 a. - -in Abyssinia, io6 b. Dafbikf, 19 b, 24 b. Emery, where found, 95 a.

Endowments of church, 2 a, 7 ai, I8 b, 2 b, 5oa, 54 b, 62 a, 66 a, 67 b, 70 a, 7ib, g1 b. F'piphany, 41 a, 53 b, Io6 a. Episcopal Church of lisr, 37 b. Exchange in kind among Nubians, 95 a. Excommunication of Ibn K(anbar, 9 a, I i a. - Ibn Kust,~l, 46 a. ]'xpenses of churches, 35 b, 43 1, 44 b, 53 a. Extreme Unction, 12 a.,.i'ta 7dJl/r, Book of, 26 b, 28 b. lFalnine in Egypt, 8i a. Al-Farrtashain, see Chamberlains. Fast curtailed by Ibn alKanbar, 5 b). Fast of Nineveh, 5 b. Eeminine quality of the Ioly Spirit, 16 a. Fire-worship in India, I o8 b. Fish caught in the Nile, 17 a. ' Fisherman of Ansina,' the, 87a. Fishing, 62 a. Fishing-pool, 64 b. Flight (of Christ) into Egypt, 20b, 44a, 75b. Forty Days, Fast of the, see Lent. Forty Martyrs of Sebaste, 12 a, 51 a, 87 a. Four Living Creatures, Church of, near Uswan, Io4a. - - - - at Misr, 38 b. Frankincense,g b, 5 a, lo5 b. -- alone to be burnt ill 1,DEX IV. 377 church, according to Ibn Hair, growth of, allowed by al-Kanbar, 9 b, 15 a. Ibn Kustal, 46 a. /ukhk', 20 a. Hand of our Lord, mark of, tFutlh Misr, see Conquest of 76 a, 79 a. Egypt, Book of. ianaf, see Hunafa. Hegumen, 30 b, 34 a. Gardens, 2a, 26 a, 3oa, 34a,Heresy, 9 a ff., 46 a, 55 b, 39 b,a,b, b, 4a, 42b, 6 a. 43a, 44b,46b, 47b, 48b, Hermitage, 49 b. 54b, 56a, 59bb 6b, 6i a, ermitages at Al-Karafah, 66a,67a,71), 88 a, 89b, 42a. 90 a, 102 a, 103 b, 104 b. I-ieroglyphics, 33 a. Garlands placed on idols,' IHistoryoftheChurch,'23b. o8 b. 'History of the Councils,' Giants, Iga, 79a& b, Io2 a, 6 a. 103 a & b. History by Malhbtb ibn KusGifis from the Mukaukis to tantin al-Manbaji, 22 b, Mahornet, 29 a. 55 a, 2 a. Glass, I ob. IHomily of Patriarch Philo- inventedbyIermes, 52 a. theus, 78 b. -pavilion at Hulan, sec Honey-wine, 2oa. Pavilion. 1 orses, 20 a, 52 a. Glass mosaic, 50 b b, 4 b, -Nubian, 97 a. I o b. 1Iouse of Solomon, king of Gold-mines, 2oa, 8 a, 94b, Nubia, at Cairo, 98 b. ioo b, IoI b. Abu Idl, see Granite statue Gold-plated doors, i o b. and Sphinx. (ong (nakils), 72 a, 97 b. Hcunaf, 9b, i5a, 77a, 8ob. Gospel of John, oath taken upon, lo a. Idol, ancient Egyptian, 99 b. Gospels quoted, 2 a & b. Idolatry, i 9 a. Granite, 43 b. - in India, Io8 b, o19 a. - columns, 63 b. Idols, ancient Egyptian, at - statue [of Rameses II] Luxor, o14 b, 105 a. at emphis, 68 a. - - --- in island of Philae, 'Guide to theFestivals,'com- 0o4 b. posed by John, bishop of - in North Africa, Io8 b. Damietta, 33b, 63b, 64a. Illuminated IS. of Gospels, 2 b. IIaikal, 37 b, 38 b, 48 b. Incense, ingredients of, in -Melkite inCopticChurch Abyssinia, Ios b. ofSt. Aennas atItfitl, 56. - use of, enjoined by Saint Al-H1d'il, see Sphinx. ThomastheApostle, i o a. Hair, growth of, allowed by - confession over, 9 a, Ibn al-Kanbar, 9 b, g5 a. o5 b. 3 C [I. 7.]

378 CIURCIES AND MIOVNASTERIES OF EGYPT. Inspiration ofOld Testament 91 b; see Conquest of Mnadhbahl=sanctuary, 37 ), said to be denied by Ib lEgypt. 61 b. al-Kanbar. n qoted, 64a..Magicran qu,, 62b, 69a, Iron-plated door, 6ib, 72 b, /I.ik, birds, xoo a. 71 b, 92 b. 81 a. Kummus, see Hegumcn. Mallometans in Abyssinia, Iron used as money in Kyrzi eleitson, 35 a. I06 a & b. Abyssinia, io6a. - allowed to attend ChrisIskdlah, see Bridge. Ladanum, Io5 b. tian services, 39 b. - see Staircase. Ladders, rope, 89 a. - conquest of Egypt, 801). Ivory inlay, 8 3 b, 99 b, I a. Lamp, oil of, 85 b, 87 a, - favour of, towards Copts, Io8 a & b. 35 a, 35 b. Jacobites, 47 b, 48 a, 54 b, Lamps, phantom, 94 b). - friendliness of, towards 95 b. Land given to church by Christians atEsneh,132a. Jausak, see Tower. Caliphs, 7 a, 62 a, 88 a. Mlajlis, 41 a. Jurisdiction of Coptic Patri- - common, in the Faay) m, 'Al-.ajmllO fi tma ilalSi arch over Nubia, 99 a; i8b, 69b. '-m1n' j,',' composed by Abyssinia, Io5 a. -price of, at Memphis, Ibn al-Itanbar, 17 a. Juyufshfyah, 26 a, 54 a. 68 b. Mllanzawrah, 24 a, 31 b, 37 ), Lands, church, 7 a, 50, 4oa, 421, 46b, 48a, 49b, liaisadrfyah, 77 b. 54 b, 62 a, 67 b, 71 b, 51 b, 61 1), 64 a, 66 a. KavisdrOafl al-Jamdl, 34 b. 88 a, 91 b, o03 i. - calleldAs-Salfkiyah,441). Kanbarites, 52 a. Landscape, beauties of, 2 a. - calledAs-Su;kkarah, 24a. ldizun al-A'add, see Canon 26a, 31 a, 39b, 41 a, 461, Marble, 56 b, 57 a. of the Festivals. 47a, 49b, 64 b, 67a, 87b. - Illars, 30 a, 37 a, 61 ), Karaites, 67 a. Lcctlonary, Coptic, 14 b. 77a, ilob. Kaldtrd, see Chair. Lent, 12 a, 29 b, 40 b, 511), - quarriee, 57 a. Kdlz'b ar-Rawzti'b, 33 b. 66 a. Alarcasite, 20 a, 12 a. Keep, see Tower. Lenten charge, 40b. Martyrdom of 63 monks, Khazaf, pots so called, 4 b, Letters from Abyssinia or g9 b. 46 b. Nubia to Cairo, o6 b. Martyrs slain near Us\\an, Al-KhItatbi-iz'sr, Bookof, Liturgies introduced into 04 a. by Al-Kindi, 32 a & b, India by St. Thomas, - orty, of Sebaste, I5 a. 34 b, o07 b. I9 a. -- of Sebaste], 87 a. Iot'blah, 39 1, 46 a. Liturgy performed b)y kings Mastic, o15 b. Kings of Nubia, 94 1, 95 b, of Nubia and Abyssinia, Mlkite altar in church at 97 a & b, 98 a & b. 99 a, I05 1. Saft Mai(dGm, 641). -- thirteen inferior, 99 a. -- on Ark of Covenant, - bishlop of Mlisr, 40 1). — are priests, 99 a. o6 a. - burying-places, 44a, 491b. Abu Kzr, birds, 86 b. - privatelyperformed, 97 b. - churches, 28 a. Koast al-3lajtdmi', see His- Lives of Coptic Patriarchs, — - in Monastery of Altory of the Councils. see Biograihies. usair, 49 b. Ktilbf ad-Dzjdrdft, see Book Loggia, see lanzarah. - church in Madinat alof Monasteries. 'Lord of the ountain,' 94 b, Fayyfim, 7 i a. lKiadb lFa.dd'il il/Mr, 57 a. 96 a. - Monastery of Al-Kusair, - Eutlh Misr, 18 1, 70a, Lotus-tree, 27 a, 6ob. 49b

INDEX IV. MTelkite nuns, 40 a. destroyed by Berbers, - Patriarch, 13 a & b, 21 a, 65 a. 49 b. MAonastery on fourth cata- sanctuary in a Coptic ract, ioo a. church, 56 b. -of Al-Kusair, 3 b. Melkites, 2 b, b,, 2 a & ib, - of Nestorians, 42 b. 13a, 15 b, 28 a, 40a & b, Monastic girdle, 56 a. 49 b. - habit, 55 a, 56 a. - weakness of, 28 a, 40 b. Monks martyred, 90 b. Metropolitan of Abyssiina, - burying-place of, 63 b. i05 a& b, io6 b. - famous for ascetic life, - of ])amietta, 14 a. 65 b, 72 a & 1, 89 b. - (Melkite) of Sanbat, MTonument in cemetery, 13a& b. 43b. Metropolitans of \elkitcs, Mosaics, 50 b, 14 a, I iob. 13 a.Mosque, formerly church, Mctwalli, 67 a. 6. -ofI)iwln ash-Shoiml, 4a. - of Al-Kurnn, 32 b, 34 a. -of Dit)an at-Tahkik, -of'Amr, rebuilt by 'Abd 1 a. al-'Aziz, son of Caliph Mill, 48b, 5i b,63a,88a& b1, lIarwan I, 52 b. 89 b. - of Ad-Dubb at Itfih, - Persian, 63 a. 54 a. Minarets, 32 a, 4 a, 42 a. - of Al-halk, 32 b. Miracles, 35 a, 59 a, 65 a,- of loses, 53 b. 71 b, 72 b1), 75, 76 a, Iosques,32a, 4a, 4a,2a&b, 77 a, 78 b, 79 a & b, a 46a, 52b1, 751, 76a, 77b, 86 8a, 9, a, b, 8a, 98a, o2a oob. 1O9 a ff., 11 2 1). ' \othr of God,' 44 b. -by intcrcession of Saint MIlu'allim, i.e. Confessor, 9 b. at Church of Al-Marltfit, lubadh, see Common land. 45 b. aIules, 20 a. Miraculous proof of Chris- IMusic, 98 b. tian religion in time of Myrtles, 40 b. Caliph Al-'Aziz, 35 a. -punishment ofAl-Kasim, N.ikiso, see Gong. 83 a & b, 84 a. Naphtha springs, IOI b. Mirage in province of Al- Nasdfi (stuff), 24 b. larts, 94 a. Nativity, Church of the, in lizr, drink called, 95 b. Al-Hamra, 27 a, 30 a. Monasteries at'Alwah, 95 b. - Feast of the, 102 b. -Book of, by Ash-Shi- Negus of Abyssinia, io6a, bushtT, see Book. o b, 111 b. -- 3 in the Fayyfim, 70a. Nestorian burying-places, - 50 in Lalhf al-Jabal, 44a. 3 2 379 Nestorian monastery, 42 b, 46 a. Nestorians, 42 b, 43 a, 44 a, 46a, xlob. Nilometer at Ansina, 70 b. - at Hulwan, 52 b, 70 b. - at Ikhmim, 70 b. -at Kift, 103 a. - at Memphis, i8 a, 6 8 a, 69 b, 70 b. Nilometers, i8 a, 33 b. - first made byJoseph,7ob. Nunnery, 30 b, 84 a ff. - at Kift, 103 a. Nuns, Mhlkite, 40 a. Oath at communion, 1 ib. Ochre, 20 a. Odalisque ofAl-Kasim,miraculous death of, 83 a & 1. Offerings to church, 56 b. Oil of church lamps, 85 1, 87 a, o8 a & b. -for the consecration of churches (chrism), 63 b. -presses,67b, 88a&b,89l). Olivc-trec, miraculous, 1o7b. Opium, 20 a. Orangc-trees, 48 a. Painters, Coptic, 5 a. Painting of George, king of Nubia, 99 a & b. - of governor of Darmus, 99 a. Paintings, Coptic, 5 a, 38 b, 41 a&b, 44 a, 45 b, 49 a, 5sa, 59a, 636b, 67b,82b, 85 a, o5 b. Palace of Emerald, 2 b. Palm-tree, miraculous, at Bashawah, 104 b. Palm Sunday, see Sunday of Olives. Paper, 20 a. 0

380 CHURCHES AND MOASSTERIES OF EGYPT. Paten, 67 b. Plans of Cairo and its gates Relics, stand for, 3o a, 88 a. PatriarchofAlexandria,Cop- made by Joln the monk, Remains, ancient, at Meemtie, jurisdiction of, over 51 a. phis, 68a. Abyssinia, 97 a, 05 a. Polygamy in Abyssinia, Rent paid by monasteries -- Coptic, jurisdiction of, so6 b. into the public treasury, over Nubia, 97 a, 99 a. -- forbidden byPatriarch 67 b, 70 a. - - Coptic, letters of, to Sinuthius, io6 b. Repudiation of wife by lbn kings of Abyssinia and Pomegranates, 40 b, 54b, al-Kanbar, 14a. Nubia, o16 b. 89 b. Reservation of Eucharist by - - Coptic, sends metro- Population of Egypt, 22 a, Ibn al-Kanbar, x5 a. politanstoAbyssinia, 05a. 26 b. Reservoir, 86 a. -- Ielkite, 13a (time of Pound-weight, value of, at Restoration of churches, Ibn al-Kanbar), 21 b. Slutb, 87 b. I b, 2 a, 4 b, 25 a & b, Patriarch, Armenian, 2 a&b, Prayers for dead, 34 b, 62 b. 27 b, 29 b, 31 a & b, 3a&b, 5a, 47b. Presses for sugar-canes,, 33, 34 b, 35 a, 36 b, Patriarchal cell, 37 b. Procession willi tapers and 37 a & b, 38 a, 39 a, 40 a, - church, 33 b, 37 b. incense, 3 b. 9a, 6ob, 62a, 66a, 73a, - residence at Monastery - of Palm Sunday, 28 a. 75 b, 82 b, 87 a, 89 a. of the Torch, 66 b. - in honour of St. George, Revenue of Egypt, 7 b, 8 a Patriarchs, Coptic, biogra- 93 a.& bi, 9 a, 9 a. phies of, see Biographies. - with Ark of Covenant, - — under Joseph the Pavilion, 4 a. Io6 a. Patriarch, 23 a. Pavilion, see Mlanzarah. Property of churches andl — in time of MToses, Pavilion of glass at Hulwsn, monasteries, see Endow- 23 a. 2 b. ments and Gardens. -under Romans, 23 a. Pear-trees, 54 b. Prophets quoted, 20 a & b. -- underEmperor HeraPenance, 4a, 9t), 5 a, x6b. Purple firstworn byNimrod, clius, 23 a. Pentateuch, aecountofFlood 9 sb. - - unler 'Amr ibn alin, iixb. 'si, 2 b, 22a, 23a. Pentecost, 61 a. Rabbanites, 67 a. - -under Abbasids, 2 3 a. Persecution, 43 b. Radish-oil, 20 a. -— under Caliph Al- by Al-Iakim, 47 b. Raihdnfah, 54 a. MaIhdi ibn al-Mansfir, Pigs kept in Nubia, 96 b. Rain caused by moving 23 b. Pillgrimages, 53b, 79a, 94a, stonesat Al-Barmak, 171b. — under Almad ibn i ia. Ravens fed by Simon the T[lfin, 23a. Pillage of churches, 27 a, monk, 88 b. -- under Ya'kfb ibn 28a, 36b, 49b, 5oa, 59b, Reception held by MAelkite Yfisuf ibn Killis, 23 a. 02 a. Patriarch, 13 a. -- under Kaffir al-Us- monasteries, 84 b, 102 a. Relics, 6o b, 63 a & b, 65 b, tadi, 23 a. Pillar, moving, 17 a. 66 a, 69 a, 72 b, 75 b, RevenueofAl-Fayylm,69b, Pillars, 3 a, 37a, 4 a, 82 b, 86 b, 87 a, go a &b, 7 b. 42a, 56b, 59b, 6b, 9Ia, 92a, 93a&b, loib, -of monasteries in the 63b, 71 a, Iob. 104 b, 1o7a, log9, o a. Fayyum, 18b, 70a. - 'transpiring,' 7 a, 77 a, Relics, oath taken upon,- of church in Egypt, 7 a, 81a. o a & b. 53b, 64 a.

Revenue of Ramlah, Tiberias, and Damascus, 70 a. Rock-lhewn chchurces at Klalamfin, 72 b. -- near Usyft, 89 a. Roof of wood, 27 b, 37 a, 39 a, 59 b, 63 b. Rose-leaves, dried, used in incense, o,5 b. Roses offered to idols, o8 b. Rutl, see Pound-weight. Sacrifice of animals at consecration of churches in Abyssinia, io6 b, 107 a. - - on Festival of Saint Michael, 92 a. Safe-conduct granted by 'Amr to Christians, 80 b. Sanctuar)y, 0, a, 27 a & l, 30b. 31 a, 33 a, 37 a&b (haikal), 39 a (haikal), 6I b, 99 a (haikal), o05 b (haikal). Sand, miraculous, at Jabal al-Kaff, 76 a. Sandarach burnt as incense, 9b, ro5 b. Sadsolm-wood, 83 b, 11 a. Sassanian dynasty, 55 a. Saviour, the, churches of, 72 b, 74 b, goa. Scorpion, figure of, oo b. Screen of ebony and ivory, 1.. a. Scribes, Coptic, 38 a & b, 39b, 4I4b42b, 43b, 45a, 59 a, 60b, 62 a, 82b. Sebestan, 77 a. Sclcucian era, 80 b, 107 a. Sequestration ofchurch properly, 34, 42b, 44b. Sharb (stuff), 19 b. Shaartdnvah = Xtsporovia, 31 a, 37a. INDEX IV. 381 Shdw, see Apse. Succession from uncle to Sheep sacrificed on Festival nephew in Nubia, 99 a. of St. Michael, 92 a. Sugar-boiling, 20 a. -- - at consecration of Summer residence of Patrichurch, 07 a. archs, 38 a. Shrine of St. Thomas the Sun, miracle connectedwith, Apostle, io9 b. in time of Joshua, Io3 b. Siege of Egyptian Babylon - worship of the, in India, by)Muslims, 2 o a & b, z2 2a. Io8 b. Sign of cross made with two Sunday of Olives, 5 b, 28 a. fingers by followers of Sycamore, 41 a & b, 43 b, Ibn al-Kanbar, 15 a. 6 a, 66 b, 94 a & b..Sihllf (stuff), i9 b, 24 b. Synagogue, 67a. Silver-plated doors, Ilob, iii a. Tables of stone, the, preSimony, 31 a, 37 a & b. served inAbyssinia, 1o5 b. - condemned by Patriarch Tablet over altar, 30b, 37 a. IMark, 37 a. - carved, 60 b. SinOyah,, see Paten. 'Ta/fsrat- aisZr, composed Sinlessless of B. V. MIary, by Ibn al-Kanbar, 14 b. 16 b. Tafts, see Crypt. Szar al-B fah, see Biogra- Tatlasdn, 87 b. phies. Talisman at Al-Lfzarikin?, Slaves sent from Nubia to os8 b. Calih, 97 b. Tank, Festival of the, see Small-pox in Egypt, 81 a. Epiphany. Snow in North Africa, 07 a. Tanks, church, 25 b, 33 a, Soil, excellence of, in pro- 39 a. vince of Usyt, 87 b. Taxes, 46 b, 89 b. Sphinx, The, 68 b. Temples, ancient Egyptian, Sphinxes, avenue of, at 56b, 99b, ioo b. Luxor, o15 a. -- - at Denderah, o3 a. Spoon for communion, 67 b. -- -at Philae, o14 b. Spring, miraculous, in Wadt - - atUshmfinain, 7 7 a. 'l-'Ain, 92 b. ' The Tanner,' 35 a. Staircase, 63 a. Three Hundred and EighStars, worship of the, 19 a. teen,Councilof,seeNicaea. - - in India, o18 b. Threshold inscribed with - - in Nubia, 96 a. hieroglyphics, 33 a, 34 a. Stone masonry, 42 b, 43 a, Throne of king of Nubia, 50a, 57 a, 69 a, o b, 99 b. 02 a. Tomb of king ofNubia, 98 b. Stones which cause rain - of John the Monk, 51 a. when struck, i7 b. Tombs of Pharaohs, 59 a. Styrax, o5 b. Torpedo-fish. 19 b.

382 CHU7RCHES AND 7MOAASTVEIl.6 OF EGYPT. Tower (joesa4), 39 b, 48 b, rakah where Jesus Cheist Wall, triple, 73 b. 54 b, 55 b, 63 a & b, 66 a, and the B.V. Mary dwelt, Water used in liturgy, in67 a, 7i a & b, 73 a, 79 a, 79 b. stead nf wine, by Abys82 b, 88 a & b, 89 a, go b, Vaulted roof, 45 a, 50&a &b, sinians, io6 a. o2 a, In4 b. 63 b. - nf consecration (holy Towns,namesof,taoenfrom Vaults, a b. wotee), 78 b, 98 a, 1on b. nons of lMizraim, 54 a. Veil, 67 1), 99 a. - turned into wine, 78 b. Treasures, buried, 65 a. Vessels of chorch, 3 a, 29 b, Water-pipe, 63 a. Treasury, public, 90 a, 530. 30 a, 36 b, 44 b, 67 b. Water-wheel of Mosos, Tree bearing fruit when Villagers, buryiog-place of, Church of, 90 a. approached by man with 63 b. Water-wbeels, t7 a, 1o3 b. an ane, 07 a. Vinegar used in titurgy by Wedttings of Mouslims at Tribes, Aeab, which took Abyssioiiann, io6 a. Esnch, 1on a & b. part in conquest ofEgypt, Vioeyaeds, 54 b, 67 a. Welts, 30 b, 33 a, 34 a, 41 22 a. Votive offerings, 56 b, So b, a & b, 43 b, 49 a, sob1, Tribute of slaves poid by 83 b, 84 a, 88 b, 89 b, 54 b, 56 a, 6iS, 62 a, Nubians to Caliph, 97 b. noo a, 000 a. 67 a, 79 a, So b, Io0 b. Trinity, doctrine of, held by Vow mate by Shawar, So b. Wtlito Week, Ttte, 5ob. Ibn al-Kanbar, 05 h. Whitewashiog, 37 b, 45 b. Turnip-oit, 2ona. WESS, So a & b, 82 a, gi b. Sine, use of, in liturgy of Two Natures of Cheist, -of Cairo, 430. Abysoinians, oo6 a. doctrine of, oo a. - of KGS, So b, So a. Wine-press, 55 b. Two Willo of Christ, doe- ofMIisr, 26 a, 29 b, 300a, Woeks composed by Ibn aot trine of, 12 a. 53 a, 59 b, 83 a, 89 b, Kanbar, i6 b. 97 b. Worms (termen arda), So b, Vaulted chamber in moon- - of Oases, 93 a. 63 b. tain-nide near Al-Multar- - of Uswin, 000 b. Woven stoffs, o9 b.

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