The Egyptian history, treating of the pyramids, the inundation of the Nile, and other prodigies of Egypt, according to the opinions and traditions of the Arabians written originally in the Arabian tongue by Murtadi, the son of Gaphiphus, rendered into French by Monsieur Vattier ... and thence faithfully done into English by J. Davies ...

AN ABRIDGMENT OF The Second Part of the Book OF THE PRODIGIES OF EGYPT. (Book 2)

THE Reverend Prelate the Doctor Murtadi, the Son of Gaphiphus, the Son of Chatem, the Son of Molsem, * 1.1 the Macdesian; the Sapheguian, Gods mercy upon him, saith, (citing his Author) That the Apostle of God (Gods peace and mercy be with him) said what follows:

When I was raised to Heaven I saw two Rivers, and I asked Gabriel which they were. He answered me thus; They are the Nile and Euphrates.

The Son of Guebasus says, that the same Apostle of God (Gods peace and mer∣cy be with him) spoke thus:

The All-mighty and All-good God hath caused to descend from Paradise up∣on

the earth five Rivers; Sichone, which is the River of the Indies; Gichone, which is the River of Bal∣ca; the Tigris and Euphrates, which are the two Rivers of Gueraca; and the Nile, which is the River of E∣gypt. He made them descend from one of the Springs of Paradise, seat∣ed at the lowest of its stories upon the wings of Gabriel, (Gods peace be with him) and hath committed them to the custody of the Moun∣tains, causing them to flow upon the earth, and making them useful for men, for divers conveniencies of their Lives.

And that is it which the Almighty saith; And we have made the Waters of Heaven to descend after a certain measure, and have ap∣pointed them their habitation upon earth; and we; and the rest of the verse. When the time of the going forth of Gog and Magog was come, Almighty God sent Gabriel, (Gods peace be with him) who took up by his Order from above the earth the Alcoran, and Sci∣ence, and the Black Stone, and the Sup∣port, which is the place of Abraham, (Gods peace and mercy be with him) and the Shrine of Moses,

(Gods peace be with him) with what was within it, and these five Rivers mentioned before. All this was taken up into Heaven. And that is it which the Almighty saith, And it is in our power to carry it away: and when I have taken up these things from the earth, the Inhabitants of it were the choice part of Religion and of the World. And citing his Authors he speaks thus:

I have heard Abula∣mamus the Bahelian, and Gabdollus the son of Basar the Mazenian, who said; The Apostle of God (Gods peace and mercy be with him) one day called his Companions toge∣ther, and said to them; The All-mighty and All-good God shall en∣able you to conquer Egypt after me. Make your advantage of the Fruits it brings forth: for he who wants money wants not honesty for that. Egypt is the Mother-nurse; it sup∣plies wherewithall to live plentiful∣ly. Other Countries want her, but she does not stand in need of any other Countrey. He said to them al∣so; I have received it from Gabriel, that God hath sent four Rivers out of Paradise; the first of Wine, the

second of Milk, the third of Water, and the fourth of Honey.

Then the All-mighty and All-good God said; I have made my particular standard of the Lord of Rivers, which is the Nile, in the book of God, and it is a River flowing out of Paradise.

Megavius ask'd Cabay and said to him,

I ask thee in the Name of the great * 1.2 God, giver of all good things, Doest thou find in the Book of the All-mighty and All-good God, that God declares his Will to this Nile twice a year? I do, replied he: God tells her when he would have her flow, and saith to her, The All-mighty and All-good God commands thee to flow, and she flows as far as God orders her: and after that God discovers his Will to her, and saith to her, O Nile, the All-mighty and All-good God commands thee to return to thy former condition, and to praise him.

Jezidus the son of Chebibus speaks thus of it;

When Moses called upon God against Pharao and his Servants, God hin∣dered the Nile to encrease as much as it would have done. Then they had recourse to Moses, and desired him to pray to God for them, which

he did, hoping they would believe in God. This happened during the time they adored the Cross. The next morning God had augmented the Nile for them 16 full Cubits.

Quisus the son of Chagegus affirms, that somebody related it to him, that Gamrou the son of Gazus, after he had conquered Egypt, having entered into it in the moneth of Baune, which is one of the barbarous moneths, the Inha∣bitants of the Countrey came to him and said,

Lord Commander, our Nile which you here see governs its course according to a Law which it inviolably observes. What Law is that? says Gamrou. When the 12th. of this present moneth is come (said they) we take a young Maid, a Vir∣gin, * 1.3 from her Father and Mother, after we have satisfied them both, and made them condescend to what we would do according to the cu∣stom, we dress and adorn her with Jewels and Sumptuous Clothes, then we bring her in the night time, and cast her into the Nile, and im∣mediately it increases, and spreads, and raises its course. This cannot be continued (said Gamrou) accord∣ing

to the Mussulman Law; for the Mussulman Law destroyes the pro∣fane customs that have been in vogue before her.

So the Moneth Banne, and the Moneth Abibe, and the Moneth Mesri, pass'd away, and the Nile encreased not its course, neither more nor less, so that the Inhabitants of Egypt were upon thoughts of leav∣ing the Countrey. Gamrou seeing that, writ of it to the Commander of the Faithful Omar, (Gods peace be with him) acquainted him with what the Egyptians had said to him, and desi∣red to know his resolution thereupon. Omar made him answer in these terms: After that, O Gamrou, you have done what you ought to have done upon that oc∣casion, for the Mussulman Law abolishes the evil customs that have preceded it. But I have inclosed a Note within the fold of this present Letter, when you have read it, take that Note and cast it into the Nile, and God will do what he shall think fit. Gamrou having receiv'd the Let∣ter, took the Note out of it, on which he found these words written: In the Name of God, Gracious and Merciful; God bless Mahumet and his Family; From Gabdol Omar, the son of Chet∣tabus,

Commander of the Faithful, to the Nile of Egypt. After that, If thou hast flow'd hitherto onely by thy own vir∣tue, flow no more; but if it hath been the Only and Almighty God that hath caused thee to flow, we pray the Only Great and All-mighty God to make thee flow again. Gods peace and mercy be with Mahumet the Idiot-Prophet, and his Family. Gam∣rou took the Note, and came to the Nile one day before they celebrated the Feast of the Cross, the Egyptians and others being ready to leave the Countrey; for they could not carry on their affairs, nor subsist therein, but by the annual overflowing of the Nile: but the next morning they found that God had caused the Wa∣ters to rise sixteen Cubits in one night. So God delivered the Mussulmans out of that affliction; praise and thanks∣giving be to him for it.

Gabdol the son of Gamrou, the son of Gasus, (Gods peace be with them both) speaks thus of the Nile;

The Nile of Egypt is the Lord of Rivers; God obliges all the Rivers from the the East to the West to wait on it at the time of its overflowing; he turns them all into its Chanel, and

increases its course with their wa∣ters. When God would have the Nile of Egypt to overflow, for the convenience of the Inhabitants, the other Rivers lend it their waters, and God causes new Springs to rise out of the Earth. When its course is risen to the height that God would, he orders the waters to return to their Sources.

God All-mighty speaks thus of it; And we have made them to issue out of the Gardens and the Fountains, and out of the manured lands, and out of the precious places. The Gardens (saith he) were the two sides of the Nile, from its beginning to its end, upon both the Banks, between Syene and Rasid. Egypt had then six∣teen Cubits of water, accounting from the lowest part of the flat Coun∣trey. They empty'd and filled the Chanels and Rivulets of it every year. What was yet more noble were the Places appointed for Orations, which were a thousand in number, upon which they called upon God for Pha∣rao, and they pray'd him to grant him a long life, and to make him liberal, and of easie access.

Aburaham the Semaguian, in his

Comment upon these words of Pharao, Is not the Kingdom of Egypt mine? and the rest of the Verse, peaks thus: There was then no greater King up∣on Earth then the King of Egypt; for all the other Kings stood in need of Egypt. All the Currents were made with the hands of Men, and the Aqueducts, and the Fountains, and the Bridges, all according to Measure and Geometrical proportion. They drew them out of the Nile, and brought them into all their Houses, and into all their Castles, and made them flow under the places of their Habitations, detaining them when they pleased, and dismissing them in like manner. Mechacol, the Son of Tabicus, speaks of it in these terms; I have read a hun∣dred Books upon the Law of Moses, and have found in one of them, that there are seven Climats in the world, which pray to God every year weep∣ing and crying, and say; O Lord, send plenty into Egypt, and make its Nile flow. For when Egypt is wa∣ter'd we have Meat and Drink e∣nough. Withall there is on our sur∣face of Wild Beasts, and Reptiles, and Tame and Rational Creatures. Gab∣dol

the son of Gamrou said; By the true God, I know not any year, where∣in the Inhabitants of Egypt went out of their Countrey, to seek a subsistence elsewhere. We shall never go out of it, says one of them, if some enemy do not force us thereto. Not so (reply'd he) but your Nile shall be swallowed under ground, so that there shall not be a drop of it left. It shall be full of Sand-banks, and the wild Beasts of the Earth shall devour its Fishes.

Jezidus the son of Chebibus speaks thus of it; The Nile of Egypt in the time of Pharao and the Precedent Kings had People appointed to make its Chanels, to repair its Bridges and Banks, and to clear its Rivulets and Trenches of Oziers, Ordures, Paper-plants, and what ever might obstruct the course of the Water, when there was occasion, to the number of six score thousand Work-men, always ready to work Winter and Summer, receiving their pay Monethly out of the publick Treasury, as the Soldiery, as well by Sea as Land, receiv'd theirs out of the Kings Money. The son of Lahigus saith, that he heard it of one of Alexandria, that the Nile one

day discover'd a Rock, on which there was somewhat written in the Roman Language, which was read, and signi∣fy'd as followeth: I do what is good, and he seems to forget it, but when I do what is evil, he remembers it well. He who is such will not be long ere he meet with a long repose.

An Abbridgement of what is said * 1.4 of Pharao, and how God destroy'd him by the Decree of his Divine Will. Gali the son of Abutalchus speaks thus of him. Pharao King of Egpyt was a Dwarf, or little Man, but seven spans in height. Others say he was three Cubits high, and that his Beard was two Cubits long, so that when he sate, he drew one Cubit of it on the ground before him. He twisted up his Mustachoes, and put them above his two ears. When the water of the Nile was turned into Blood in the time of Moses, Pharao drunk the juice of Orange-leaves, with fine Sugar put into it. Some affirm he was of low Stature, mark'd with white spots, and that he trod on his Beard, it was so long. Abubeker the Truth-teller (Gods peace be with him) said that Pharao had lost all his Teeth. Others

affirm he was of the Race of the Ama∣lekites. Others say he had a large fleshy face. Others say they call'd him Abumarus, that is, Married. Others say he was a Weaver of Ciprus, an In∣habitant of Ispahan, and that Haman * 1.5 was his Associate; that both of them became poor, and lost all they had, so that necessity having forc'd them to quit the Countrey and run away, they came together into Egypt, and prevail'd so much by their sleights and artifices, that they became Ma∣sters of it, and that there happened to them what God revealed to Mahumet, (Gods peace and merey be with him) as it is related by the son of Gubasus. Others say that Pharao was a Coptite, of a City named Damra, the most Western of any in Egypt, and that his name was Dolmes.

Mahumet the son of Gali, the son of Gabdol the Teminian, says thus: A Barbarian Egyptian of the Inhabitants of Copta, skill'd, in the History of Egypt, and what concerns the nature and properties of the Countrey, told me that he found it written in one of their ancient Books, that the Nile of Egypt hath its rising out of a Lake in * 1.6

the most remote Countries of the West, on both sides whereof the Kings of the Moores have their Ha∣bitarions; and that by the Lake there is a great Mountain, always covered with Snow Winter and Summer, out of which there falls down Water, be∣sides many Springs that are in the Lake, and which do also supply some; and that it is thence the water of the Nile comes; which is afterwards aug∣mented by Rains, which augmenta∣tion * 1.7 happens, in regard the Rains fall in Summer in the Countrey of the Moors, whence it comes that the Nile overflowes in Summer, and not in Winter in Egypt; that in all the former Climat, and in part of the Se∣cond, the rains fall in the Summer, and in like manner in India, and in Sinda, and in the other Countries, which are in the same latitude, as well in the East, as in the West.

Jezidus the son of Chebibus saith, that Moses the son of Nasirus speaks thus:

O Egyptians, you know not what I would say, neither you nor any other Inhabitanr of Egypt. I have heard that one day the Nile be∣came very low, in the time of Pha∣rao,

which oblig'd the Inhabitants of his Kingdom to come to him and say; Cause the Nile to flow accord∣ing to its ordinary course, for be∣hold our Cattel die, and such as are big bring forth before their time. I am too much incens'd against you (replied Pharao) to be so easily ap∣peas'd, and to restore you so soon the course of the Nile. They depart∣ed, and after a moneth returned to him again, and said; The Cattel pe∣rish, the Trees dry up, all is spoiled and destroy'd: cause the Nile to flow for us. I am not yet reconciled with you, said he. If you make not the Nile flow as it is wont (replied they) we will make another God besides you. This reply troubled him, but it was not in his power to do what they desired.

His Visier Haman was he who knew his secrets, who disposed of all his affairs, who heard his com∣plaints and eased him of his grief. He had slights and subtile insinuati∣ons, which neither Pharao nor any other man could imitate. One day Pharao spoke to him, onely they two together, and acquainted him with the discourse had passed between him

and the Egyptians, confessing to him that he could not do what they desi∣red, and that that business of the Nile was beyond his strength.

I cannot (said he) take any course in this case, nor find any means to satisfie them. What do you advise me therein? Is that all that troubles you? says Haman. And what would you have me do in it? replied the King. Great King (replied Haman) they have not bethought themselves of asking you a thing, which would have been much more impossible then this, and might have given them greater occasion to proclame your weakness in all places. What is that? replied the King. If any one of them (said Haman) had be∣thought him of requiring you to raise up his father or brother after their death, that would have been more difficult to you then the affair of the Nile. Speak not of such things, says Pharao; for Walls have ears. But what advice do you give me in the affair of the Nile? Light off your Mule, said Haman; and re∣store to every one what belongs to him, and the Nile will resume its

course. You know (replied the King) that hitherto I have not wronged any one, nor deprived my Subjects of any thing belonged to them, that I should restore it again: and as for my white Mule, I pro∣mise you never to get on her back any more.

He had a white Mule, which in swiftness no other Beast in Egypt could go before, or indeed come near.

The Mule I mean (said Ha∣man) is not the animal so called, but Arrogance and Pride. Humble your self before the God of Moses and Aaron, acknowledge in your self what you ought; give him thanks for his favours, and confess his Omnipotence and Unity: for you know well that he is the Creator and Preserver, and that you are one of his Servants, who can neither do him harm nor service. Pray him that he would cause the Nile to flow for his Servants, for he is merciful and meek; he is not hasty, and fears not that he hath not done a thing soon enough. I will do it with all my heart, said the King. You have at last found out a way to deliver me out of my trouble.

Make an end (O Haman) as you have begun. I shall not fail, said Haman.

The Egyptians came after∣wards to him the third time, and said the same thing they had said to him the two former times. His answer was this:

Repent you that you have disobeyed me. We do repent us of it, replied they. Go your ways (said the King) to the end of the Upper Egypt, clad and dressed the best you can.

They did so, and there remained in Egypt but such as were not able to go out of it. Pharao went up to them on his Mule; then he turned a little aside from them, alighted off his Mule, prostrated him∣self on the ground, and made his pray∣ers to God in these terms:

Great God, you know that I acknowledge there is none but you alone who can re-establish this Nile in its course, and that I am obliged to this people in a thing which is not within the compass of my power, and that I cannot keep my promise with them. Cause it therefore to flow for them as it was wont, and make me not infamous among them: for you are full of le••ity and goodness; you

are not hasty, nor impatient, and fear not that you have not done a thing soon enough.

Immediately the Nile (saith he) swelled, and flow∣ed after a more excellent manner then it had ever done before, or hath done since. Then Pharao came up to them and said;

Return to your homes, for I have restored the Nile for you into its course.

They there∣upon prostrated themselves all before him, and adored him, and then re∣turned to their habitations, speaking continually of their King, and inces∣santly resounding his praises. He re∣turned himself to his Castle, but Ga∣briel went to meet him by the way in the shape of a Shepherd, laid hold on the Bridle of his Mule, and said to him;

Great King, do me justice a∣gainst my Servant. What has thy Servant done to thee? said Pharao. I have a Servant (replied Gabriel) to whom I have been liberal of my kindnesses and favours, and yet he persecutes me, and those whom I love, and obliges those whom I hate: he is rebellious and disobe∣dient to my commands, ungrateful, and not acknowledging the good I

have done him, even so far as to say, he knows not who I am. A very wicked Servant, said Pharao. If you bring him to me, I will have him drown'd in the Red Sea, and shall not content my self for his pu∣nishment with the water of the Nile, which is sweet and pleasant. Great King (replied Gabriel) let me have a Decree written to this purpose, that whereever I shall find him I may pu∣nish him according thereunto.

Pha∣rao caused Paper and Ink to be brought, and caused to be written thereon the Condemnation of a Ser∣vant rebellious to his Master, who loves his enemies, and persecutes his friends; who disobeys and ill-treats him, who is ungrateful, and acknow∣ledges not the kindnesses he hath re∣ceived of him, making as if he knew him not, saying he knows not who he is; and order'd that he should be drown'd in the Red Sea.

Great King (said Gabriel) be pleased to sign this Decree.

Pharao sign'd, and seal'd it with his own Seal, and put it into his hands. Gabriel took it, and kept it as long as God commanded him. When the day of Submersion

was come, Pharao being just upon the point of drowning, God having deli∣vered Moses and his people from the waves, and having opened them a passage through the Sea, Gabriel came to Pharao with that Decree.

What is this? says Pharao. Open it (says Gabriel) and read what it contains.

Pharao opened it, and read it, and re∣membered it.

You are (said Gabri∣el to him) the Servant whom this Decree mentions, and see here what you have decreed against your self. God is merciful and meek; he is not hasty, and is not afraid not to do a thing soon enough: Let him be praised and exalted, to the regret of those who attribute his Divinity to others.

As to the Qualities attributed to * 1.8 the Land of Egypt they say; It is the Relief of Men, and the Nursery of Nations: that those who live in it, love it; and that those who have left it, are troubled, and bemoan them∣selves to return into it: that its In∣habitants are subtile, and intelligent, and crafty, and deceitful; that they lie to such as live at a great distance from them, persecute such as are

near, and are envious at the prosperi∣ty of others. Some one of them in one of the ancient Books saith, that in Egypt is the streight of Mountains, and the Separation described, and the reiterated Sea, and accustomed good: that it is the place of the destructi∣on of the White and Flaxen-hair'd people, when they shall commit great devastations, and set up the Crosses, and make war against the Merciful, and persecute the Observers of the Alcoran, and the Nation of the Chil∣dren of Mercy, when they shall come against it in the last times; and that every one of them shall receive the reward of his actions, and not one of them return into his Countrey.

One of the Ancients of Egypt made * 1.9 me a relation of his father, (God shew him mercy;) that in a Voyage he had made he had been taken by French Pirats in one of the Islands of the Sea, and sold by them to an Ar∣mourer, who made Arms for the King of that Island, with whom he had no rest night nor day, being con∣tinually imployed in blowing, beating on the Anvil, and carrying things of Iron, wherewith his Master loaded

him beyond his strength. He conti∣nued there a long time, so that he be∣came old and weak.

Then (said he) as I slept one night, wearied with hard working, and overwhelm∣ed with grief, after I had said the last prayer appointed for the evening, and implored the assistance of God, and put all the hope of my delive∣rance in him, I dreamt that I saw a man coming to me, who said, Friend, rejoyce at the good news I bring thee: thou shalt ere long be deli∣vered out of thy afflictions. Be not troubled at the hardship thou art in, and the work thou doest: for the Arms thou makest, and those who shall bear them shall with Gods help be the prey of thy Brethren the Mus∣sulmans. The Romans have a design to engage in a war against the Mus∣sulman Countries; they will carry thee along with them whither they go, and God will deliver thee out of their hands. I awaked thereup∣on very joyful, and gave thanks to God with great confidence. The labour and affliction became more light and supportable to me then be∣fore; for I was satisfied it was a true

Vision from God. The first night after, the same person who ha al∣ready called me presented himself again before me in my Dream, and said to me; Pray to God in these terms: O Great God, who hast compassion on Sinners, and keep st those who have stumbl d from falling qui••e down, be merciful to thy Servant, who hath highly of∣fended thee, and to all the Muss••l∣mans in general. For All-mighty God will deliver thee and bring thee out of the trouble wherein thou art. I immediately did so, (said he) and the next year being come, the French (God prevent their evil designs) pre∣pared for the War against the Mus∣sulman Countries, putting their Horses and Arms, and all their Bag∣gage in great Vessels, and taking the Sea. They caused me also to Embarque among the other Cap∣tives, whom they took along with them for their service, and to exe∣cute their Commands. We were a Moneth at Sea, and made little Progress, the Wind being not fa∣vourable. That Moneth past, there came a Wind which pleased them,

and by means whereof they thought to compleat their voyage; where∣upon they weighed Anchor, and took their course towards the Coast of Egypt. We advanced with that wind seven Days and seven Nights, till they came in sight of the Land of Egypt. They were very jocund among themselves, exalting their Crosses, ringing their Bells, and setting their Gospel in sight. They thus pass'd away some part of the night well satisfy'd in a certain road of the Sea: But about Midnight God sent a violent wind upon them, with a black Dust, and Thunder and Lightning, the Air was dark∣ned, and the Sky grew black, and the Sea was so rough that the Waves rose up like high Mountains. Finding themselves ready to perish, and to see their Vessels split to pieces, they resolved to get out of that Road, fearing their Ships should fall foul one upon another in the Sea, and saying; Let us rather make for any Coast whereto the Sea shall cast us, though it were into the most remote parts of the world, and let us not stay here. They

therefore weighed Anchor, and hoised the Sails, and began to go as the wind drove them; so that there remained not one with another. The Ship wherein I was was forced by the wind upon the coast of Alexan∣dria, so that we ran aground on the right side of the City near the Pha∣••os. Immediately the Mussulman vessels came to us, and seized our Ship and all that was in it, and made a great booty of Gold and Silver, Arms and Baggage. For my part I was delivered by the mercy of God, with five other Slaves who were with me in the Ship. I re∣turned to my Countrey, and related my dream to the Mussulmans, who rejoyced thereat, and thanked God for the kindness he had shewn me: May he be praised for ever, at the beginning and at the end of all things; he who is the first and the last.

This is one of the most mira∣culous kindnesses and favours which God hath done to the Inhabitants of Egypt, which God preserve.

Some make another Description * 1.10 of Egypt, saying that it is a Land wherein there are for famous places

Q••irata, and Ecbata, and Damiette, and Igora, and Rebata, whose River is clear, and its waters sweet, where di∣seases are dispell'd, and hope crown'd with effect; where the vicissitude of things passes without confusion, and without disturbance. Those who come thither with an intention to do ill, return thence without accomplish∣ing their design; those who contrive the destruction of it, meet with their own; those who have their Habita∣tions therein are in safety, and make their advantage; and those who leave it, repent them of it. It was said one day to an excellent person,

What say you of Egypt? What (reply'd he) would you have me say of that Pro∣vince? Those who leave it repent them that they ever did it. It quels Kings and destroys them, and sup∣ports the poor. All those who have an affection for it, find there how to employ themselves about what they like best, according to their power.

An Extract of the Annals of the Geranian. An ancient Egyptian of the chiefest of the Countrey relates, as having taken it out of Abuquilus the Mogapherian, the Pacifier, whom Gab∣dol

the Son of Nasilus had taught; That Noah (Gods peace and mercy be with him) after he had divided the Earth among his Children, had a nu∣merous Posterity, by whom he caused it to be Inhabited and Cultivated. The Kingdom of Egypt fell to Masar, the son of Bansar, the son of Cham, the son of Noah, who had many children, and by them a great progeny. Noah had prayed God for Masar, or Mesraim, that he would give him his benedicti∣on in his Land, and to his Children after him; whence it came that the Land was fertile and abundant to them; its Nile overflow'd, all its quar∣ters fructify'd, its Cattel were multiply'd, its Mines had been disco∣vered. The Trees bore Dates as big as Pillars: The Grains of Wheat were as big as Hens Eggs, soft as But∣ter, and sweet as Hony. There were some among them who particularly apply'd themselves to the Mines of Topazes, which are adjoyning to the Countries of Syene, at the upper part of High Egypt, opposite to the Provin∣ces of the Nubians, whom Mesrai•• the son of Bansar had appointed for his Lieutenants upon the Frontiers of

of Egypt, saying unto them; Be my Lieutenants over the Frontiers of this Land, whence they were called Nu∣bians, that is to say Lieutenants. One man took out of the Mines such a * 1.11 piece▪ of Tapaze as that he might make a Table of it, with Dishes and Trenchers to set upon it. All their Vessels were Marble, and Gold, and Silver, and Topaze. The Nile cast on its Shores certain Leaves which came from Paradise, so Odoriferous that they needed not other perfumes. There were on both sides of the Nile Gardens, from Syene quite to the ex∣tremities of the Land of Egypt, so that a man walking along the Banks of the Nile had a perpetual coolness and shade, and had not his head any way incommodated by the heat of the Sun. The first City which Mesraim found∣ed in the Land of Egypt was Memphis. There was not then in Egypt any thing that incommodated the Inhabitants of the kind of Serpents, or other vene∣mous Beasts. They lived along time without being impaired by old age, sickness, or infirmity, and without having any having any hatred or envy one against another, till they alter'd

the Religion of their Ancestor Noah, (Gods peace and mercy be with him) and changed his Law. Then the Devil (Gods enemy) got dominion over them by his craft and circumventi∣ons, distracted their affairs, and sow∣ed discord and enmity amongst them. He made them delight in the worship of Idols, so that they adored them du∣ring the space of five hundred years; whence it came that their fruits dimi∣nish'd, their Cattel perished, and their Mines became barren. There came out against them mischievous Crea∣tures out of the Earth, and out of the Sea; the shade forsook them, the Be∣nedictions were taken away from them, and exemplary punishments fell upon them. Certainly God chan∣ges not the state of a Nation, untill it be changed of it self; and the rest of the Verse. Thus their affairs went worse and worse, till the King of the Amalekites came out of Syria to War against them.

The King of Egypt then was Coph∣tarim, the son of Cophtim, the son of Masar, the son of Bansar. The King of the Amelekites was named Gainon, from whom Baitgainon in the Land of

Syria derives its ••ame. He was inso∣lent and impious, and very corpulent. He had to his Uncles among the A∣malekites Gebirus the Mutaphequian, and his Brother Gebrin. This King then came with his Forces, consisting of a thousand Amalekite Lords, and six hundred thousand Soldiers. They en∣tred into the Land of Egypt, and En∣camped upon its Frontiers on the side of the great Banks. Gainon Warred against the Inhabitants of Egypt for the space of a Moneth; after which he defeated them, and took possession of the Countrey, Cophtari•• and his Forces having forsaken it, and got in∣to the Desarts of the West. The A∣malekite continued in Egypt without injuring any person; for he said to the the Egyptians,

You are the Inhabi∣tants of the Countrey, his Subjects who is possessed of it, and his Ser∣vants who is Conquerour.

He af∣terwards gave them security as to his part, and appointed over them for Governour his Brother named Gam∣rou, on whom he bestow'd for Visier a Coptite named Zephton, who was then of the principal Inhabitants of Egypt, being there possess'd of a great

estate; and having many Friends and others inclin'd to his party. His skin was black, and he resembled the chil∣dren of Cham. Gamrou founded a City upon the Nile's side, which he named Gamra; and ordered his Visier Zeph∣ton to build such another opposite to it. The Visier obeyed him, and na∣med the City he built Zephta, each of them deriving its name from the Founder. They caused them both to be built, and whitened with great care; and Vault to be made therein under ground, and Aqueducts coming out of the Nile, and compassing the publick places. They also caused Walls and Trenches to be made about their Cities, enrich'd them with Vil∣lages and Farms, ordering Justice and Equity to be strictly observ'd in the Land of Egypt. They took but the tenth part of the profits of the Dairies and Farms. In the mean time Gainon got Provisions together, and fitted his Army to pursue Cophta∣rim and his People, who were fled towards the West. They pursued them so closely, that they forced them to enter into Afri••, and to take refuge on a Mountain called the

Mount of Sosa, where Cophtarim and his People Fortify'd themselves. There was on the descent of the Mountain a Castle built by one of the Children of Cham, very high and inaccessible. They held out stifly in that Castle, and got into it their goods. There was on one side of the Castle a Spring of fresh water, which occa∣sioned them to put their Cattel and Horses that way. Gainon the Amale∣kite came and Encamped about the Castle, and Besieged it. That Siege lasted two Years; for they play'd upon him with Stones and Arrows, and he could do them no hurt; where∣upon he caused Trenches to be made about them, and pressed not upon them, having resolved to take them by a long Siege. He therefore caused Houses and Huts to be made in the Plain; his Visier Gamrou relieving him with Money and Provisions, which he sent out of Egypt. They grew at length so confident, that they began to neglect the business of Coph∣tarim and his People; so that at last in a Winter night, the weather being cold, they entered into their Tents, and fell a Drinking, having no

Guard abroad, because they had no distrust. Cophtarim had Spies among them, who presently gave him notice of that opportunity, and told him the Enemies were all Drunk, and immo∣veable as dead men; and if he let pass that night without taking advantage of the posture they were in, he should never escape out of their hands. Upon this intelligence Cophtarim came out of the Castle, accompany'd by his Infantry onely without Horse. His People being set upon the enterprise, he divided them into four Battalli∣ons, and ordered them at the same time to set upon the four quar∣ters of Gainon's Camp. They gave a great shout, and fell a cutting them to pieces, not one of them making any resistance. The slaughter con∣tinued all night till the next morning: those who escaped fled, some one way, some another, not knowing which way to go, and afterwards dyed of hunger and thirst. Cophtarim's men took all their Baggage, their Cattel, their Horses, and their Mo∣ney, and took King Gainon Prisoner, with the chiefest Lords of his Court. King Gainon recovered not himself

out of his Debauch till they had bound him with Chains of Iron weighing fifty pound. They set him on a Camel, and immediately took their way towards Egypt, joyful and well satisfy'd. This news coming to Gamrou Gainon's Lieutenant, he se∣cretly packed up for his departure out of Egypt, with those that were about him. His Visier Zephton followed him with his Baggage and Equipage, and his Family, and those of his party. They got both of them into Syria. Cophtarim and his Forces re∣turned in good order, with Colours flying, marching night and day, not making any stop upon any occasion whatsoever, till he got into his Coun∣trey, and had put on his Arms, and was advantageously dressed, and his Soldiers in like manner; causing to march before him Gainon bound and chained, and the Camels loaden with the Heads of his Favourites who had been killed, and their Cattel, and their Horses. The Egyptians went to meet him, joyful and glad of his com∣ing, after they had beautified and a∣dorned the City for his reception. Cophtarim came and lodged in his

Royal Palace with great joy, and caused it to be publickly Proclaim'd that his intention was to have Justice and Equity, and good manners to flourish. He ordered also that Gamra and Zephta, the Cities built by Gam∣rou and Zephton, should be demolished; as well out of the horrour he had for their Names, as to give a good pre∣sage of their punishment, saying, He would not leave in Egypt any track of the Amalekites. Wherefore the Cop∣tites have it among their Proverbs, Gainon was blind, and Zephton cover∣ed with Infamy. When any one digs the ground, and finds it so hard that he cannot get forward, they say of him, He hath met with Zephton's good Fortune. Mean time, the chiefest a∣mong them put Cophtarim's action a∣mong the Stratagem of the Coptites, inasmuch as his flight (say they) was a mischievous subtilty against Gainon, and not an effect of the fright he had put him into; for they will ever be sly and subtile. The tracks of the two Cities Gamra and Zephta conti∣nued * 1.12 a long time in the same conditi∣on: they were afterwards both re∣built by one of the Kings, thendestroy'd

again by Nabuchodonosor, when he en∣tered into Egypt, and wasted it. Then when those who were remaining of the Inhabitants of Egypt return'd thi∣ther with Belsa the son of the Coptess, * 1.13 when he entered into Egypt after his death, that is, after the death of his Father Nabuchodonosor, they advised him after he had build the Castle of Cira, and the Church of Mugalleca, and the others, to built also upon the ground of the City of Gamrou, and that which was opposite thereto upon the Nile, but he would not. Yet they say concerning these two Cities, that a long time after there were two Villages built upon their Ruines, which were called by their names, and that those names have continued to them. God knows how it is, how ere it be kept secret from men.

They relate that when the Com∣mander of the Faithful, Omar the son * 1.14 of Chettabus (Gods peace be with him) came into Syria, to receive the Keys of Jerusalem, according to what Abu∣gabidas had writen to him of it, in regard the Patricians of the Romans, who were then in Syria, had intreated him to do it: when he was come near

them he made a halt at a Village not far from Jerusalem, and continu'd there some time, during which the Governour of the City sent a Spy to him, saying;

Go thy ways, and ob∣serve the King of the Arabians, who comes hither to take possession of our Lands, and the Patrimony of Caesar, and return quickly to tell me how he looks; and describe him so to me, that I may know him, as well as if I had seen him my self.

The Spy came away, and made a shift to get just over against Omar, and view'd him as he sate on a She-Camel he had, clad in a Wollen Garment, mended with a piece of Sheep-skin, made as it were into a thread on that side towards the Sun, which had al∣ready burnt and blacken'd his face, with a bag hanging behind him, into which having put his hand, he pulled out pretty big pieces of Barley-bread; and with his Fingers struck off the husks, saying, In the Name of God; then he did eat till he was satisfied, and afterwards took a Bottle of Leather, which he carry'd with him full of wa∣ter, and quench'd his thirst, saying af∣ter that, Praise be to God. The Spy

brought this news to the Patrician who sent him, and describ'd in what posture he had seen him; whereupon the Patrician continued along time without saying any thing, and then he spoke thus to such as were about him:

Grant these people all they desire, for otherwise there is no way to be rid of them without fighting with them, and they have the favour of Heaven. Their Law and their Pro∣phet enjoins them Humility, and Modesty, and Compliance; and these qualities lead to advancement and dominion. This description pro∣ceeds from that little party which appears above all the Inhabitants of the Earth. Their Law shall abo∣lish all the Laws. My Father pre∣dicted this to me, having learnt it of his Father, who had received it from his Grand-father. They shall take the Kingdom of Egypt by force. There shall be in that Province Mos∣queys and Temples, wherein they shall make their Prayers, the noise whereof shall be heard, like the hum∣ming of Bees. Their Empire shall extend to the Eastern parts of the World, and to the Western, and

even to the end of the World.

Af∣terwards the Patrician sent to Omar (Gods peace be with him) to get his Protection for himself, and those of his House, and to agree w••th him up∣on such conditions as he should desire, and be satisfy'd withall.

The Solphian (God shew him mercy) citing for Author the Chasan, son of Ismael the Sarrabian, in the B••ok of the Histories of Egypt, which he hath composed, speaks in these terms; I have heard that the Land of Alphiom * 1.15 and its appurtenances were heretofore governed by the Prophet of God Jo∣seph, (Gods peace be with him) ac∣cording to the Revelation which he had had of it, and the Command gi∣ven him by All-mighty God, and di∣vided into three hundred and sixty Towns or Villages, as many as there are days in the year, and that with a design, which he brought to effect. For when the Nile fail'd any year, and that God heard not the Prayers made for the augmentation of its course, every one of those Vil∣lages supply'd Egypt with a days suste∣nance. There is no Countrey in the World that has been reduced and cul∣tivated

by Divine Revelation but this. There is not upon Earth a less and yet a more fertile Province, nor one that abounds in all sorts of good things, or is better furnished with Ri∣vers. For if we compare the Rivers of Alphiom with those of Bosra and Damas, we shall find the former have the advantage. Many persons excel∣lent for their wit and knowledge would have given us the number of its Chanels, and its free and common places; but they could not number them. Others have not medled with the Chanels, and have only set down the common places of that Countrey, which are not in the possession of any person Mussulman, or Alien, and whereof the mighty and the weak make equal advantage, and they have found about seventy sorts. 'Tis rela∣ted of the Man〈…〉〈…〉us (God shew him * 1.16 mercy) that when he came to Egypt he sent for several of the chiefest In∣habitants of the Countrey, and a∣mong others two Learned men, one surnamed Abulseriphus, and the other Saguidus, the son of Gaphirus, of whom he enquired concerning the advan∣tages of Egypt, and what things made

it recommendable. Suguidus the son of Gaphirus made him a large dis∣course, after which he said to Abul∣seriphus;

Do you also tell us what you know of the excellencies of your Countrey.

Abulseriphus praised God, and gave him thanks, and prayed for the Prophet (Gods peace and mercy be with him,) after which,

Lord Commander of the Faithful (said he) Joseph the teller of Truth, (Gods peace and mercy be with him) after God had put the affairs of this our Province into his hands, and given him a Supremacy in it, obliged the Inhabitants to serve him in the Western parts, in a Land now cal∣led Alphiom, where he caused three hundred and sixty great Farms to be cultivated, as many as there are days in the year; so that the Village of each Farm furnished the Inha∣bitants of Egypt with a days fuste∣nance. Joseph did this by Revela∣tion, which he had had from his Lord. Had he made as many on the East side, we should have had more then we needed, all the provi∣sions which might have been brought from the Eastside. For

we have one day in the West. It may be my Lord (said the Mamunus) the Sun rises in the West. Before that (said Abulseriphas) the Barbari∣ans will come. Who told you that? * 1.17 said the Mamunus. I found it (said Abulseriphus) in the Book of the Pro∣phet Daniel, Gods peace be with him. Is it necessary (said the Ma∣mumus, that the Barbarians come? It is, (said Abulseriphus;) insomuch that they shall come to the Land, that is, to the Countrey of Emesse, and then there will be no other San∣ctuary but Jerusalem, and they shall have no other sustenance but Lu∣pins.

He afterwards entertained him with long Discourses, which to avoid tedeousness we shall abridge. Then he said to him;

Lord Commander of the Faithful, if our Countrey had no other advantage then what God says of it in the History of his Prophet Joseph (Gods peace be with him) when he speaks thus to the King, Give me the oversight of the Store-houses of the Land, it were e∣nough.

Hasam the son of Isaac, says that Joseph (Gods peace and mercy be

with him) when he was Master of E∣gypt, and highly favoured by the Ra∣jan his Pharao, after he had passed a * 1.18 hundred years of age, was envyed by the Kings Favourites and the Gran∣dees of his Court, by reason of the great power he had, and the Kings great affection towards him, and that they one day spoke thus to him;

Great King, Ioseph is now grown very ancient, his knowledge is di∣minished, his beauty is decay'd, his Judgment is impaired, and his Wis∣dom is departed from him.

Pharao liked not their remonstrances, and was so far from approving their discour∣ses, that he gave them harsh language, so that for a good while after they durst not say any thing to him con∣cerning Ioseph: but two years after they renew'd their formes envious dis∣courses, whereupon the King said to them;

Tell me wherein you would have me make a tryal of his abilities.

Alphiom was then called Geouna, that is * 1.19 to say, the Fenne, and served for a Common Sewer to the Upper Egypt, and a passage for the water. They therefore agreed together about what they should propose to the King for

the tryal of Ioseph, (Gods peace and mercy be with him) and spoke thus to Pharao;

Command Ioseph to turn the water of Geouna, and force it thence, that you may have a new Province, and a new revenue.

The King thereupon sent for Ioseph, and said to him;

You know how dear such a Daughter of mine is to me, and you see it is time I should assign her some place where she may be Mistress, and whereof the Revenues may be sufficient to maintain her: and I do not find any Lands besides my own which I can give her, un∣less it be Geouna: For that Land is neither too near, nor at too great a distance, and there is no coming in∣to it of any side, unless it be through desart and dangerous places: the case will be the same with her, none can come near her on any side, but through desart and dangerous pla∣ces.

Another besides Hasam says, that Alphiom is in the midst of Egypt, as Egypt is in the midst of other Coun∣tries, * 1.20 in regard one cannot get into Egypt on any side, but through places that are desart and full of danger.

That is true, great King (said Ioseph)

according to Hasam: when does it please you to have it so? for it will be with the assistance of All-mighty God. The sooner the better Ioseph, said the King.

God inspired Ioseph what he had to do, and ordered him to cause three Chanels to be made; one Chanel coming out of High E∣gypt, from such a place to such a place; an Eastern Chanel, from such a place to such a place; and a Western Cha∣nel. Ioseph got men together to car∣ry on this work, and caused the Chanel of Manhi to be digg'd, from * 1.21 the Upper part of Asmounine to Lahon, which he caused also to be * 1.22 digged afterwards. Then he caused the Chanel of Alphiom to be digged, and the Eastern Chanel, with ano∣ther Chanel near it, named Benhamet, from the Villages of Alphiom, which is the Western Chanel, and draws from the Desart of Benhamet towards the West. By this means there re∣mained no water in Geouna. That done, he got Labourers to cut down all the Reeds and Tamarisk that was in it, and carry it away, and then the Nile began to flow into it, and Geouna became pure and clean ground. The

water of the Nile rose, and entered at the beginning of the Manhi, and flow∣ed therein till it came to Lahon, whence it turned towards Alphiom, and entered into its Chanel, so that it was watered thereby, and made a Champain Countrey overflown by the Nile. The King (the Rajan) came to see it, with the Favourites who had given him that advice. After they had considered it, they were all asto∣nished at the Wisdom and extraordi∣nary Invention of Ioseph, and began to say;

We know not whether we should more admire to see Geouna cleared of the water, and rid of the Reeds, and Paper-plants, and Tama∣risks, and Willows, whereof it was ful, or to see it o'reflown by the Nile af∣ter the levelling of the ground. Then the King said to Ioseph, How long were you Ioseph in reducing this Land to the condition I now see it in? Seventy days, said Ioseph. Pharao turned to his Favourites, and said to them; It is not likely any one could have done it in a thousand days.

This occasioned the calling of that Land Alphiom, that is to say, A Thousand Days; and that very year it * 1.23

was sowen, and ordered as the rest of Egypt.

Jesidus the son of Chebibus says, that * 1.24 God made Joseph (Gods peace be with him) Master of Egypt at 30 years of age; and that after he had governed il 40 years the Egyptians said among themselves, Joseph is old, and hath not now the prudence he had hereto∣fore: and that thereupon they de∣vested him of the power which they had given him over them, and said to him;

Make your choice of some barren and useless ground, which we may give you to cultivate and people; for by that means we shall make trial of your prudence and judgment: and then if we find in your management thereof any thing to persuade us that your Under∣standing is yet in a tendency to ad∣vancement, we will re-establish you in your government.

Ioseph consi∣dered the desart places of the appur∣tenances of Egypt, and chose the place now called Alphiom, which was pre∣sently * 1.25 given him. He brought thi∣ther from the Nile the Chanel of the Manhi, so that he made the water of the Nile flow all over the Land of

Alphiom, and finished all their digging work in a years time. We hear also that he did it by inspiration from his Lord, and that he imployed therein a great number of Workmen and La∣bourers. The Egyptians considered that work, and saw that in all Egypt there was not any like or equal to the dead Land which Ioseph had raised up again: whence it was concluded, that there was not a more excellent judg∣ment, nor safer advice, nor better conduct, then that of Ioseph; and they thought themselves obliged to commit the affairs of Egypt into his hands. He governed them 130 years, that is, to his death, (Gods peace and mercy be with him.) O∣thers affirm that he died at 130 years of age: God knows better then we do how it is. Some relate, as having it from Hasam the son of Isaac, that Ioseph after his his re-establishment in the government of Egypt was well be∣loved by the Kings Favourites, and that they made their excuses to him. After which he spoke thus to the Ra∣jan;

You have not yet seen, neither you nor your Favourites, all my wis∣dom and conduct can perform. And

what can you do more? replied they. I will put into Alphiom (said he) a Family of every City in Egypt, that they may there build a village for themselves; so that there shall be in Alphiom as many villages as there shall be Cities in Egypt. When they have quite built their villages, I will bring into every village as much water as shall be requisite, proportionably to the Land I shall have assigned it, so as there shall be neither too much nor too little. I will also have an Aqueduct come to every village, for the time that water cannot come there but under ground; and I will make it more deep for those who are seated high, and less deep for such as shall be low, according to the times and hours of the day and night. I will do all this for them by measure, so that every one shall have neither more nor less than is requisite. Pha∣rao answered him thereupon; This is of the Kingdom of Heaven, Io∣seph. It is so, said Ioseph.

After that (says the Author) Ioseph began the execution of that enterprise, cau∣sing the villages to be built, and as∣signing

every one its limits. The first village built in Alphiom was called Betiana, and there Pharao's Daughter had her habitation. He afterwards caused the Chanels to be digged, and the Bridges to be built: and when he had done that, he began to allot the Proportions of Land and Water, and there began Geometry, which before * 1.26 that was unknown in the Land of Egypt: for they onely followed Ioseph in that, and it was one of the things which had been taught him by his Lord. They say also he was the first who measured the Nile in Egypt, and who established the Nilometer in the * 1.27 City of Memphis. After him the an∣cient Cagalouca, who was Queen of Egypt, and built the Wall of the an∣cient City, caused a Nilometer to be made at Alsena, where the Cubits are small; and another at Achemima: Gabdolgueziz the son of Merouanes caused also one to be made at Choluan in High Egypt. Zaid the son of A∣sam, during the Caliphat of the Va∣lide, the son of Gabdolmelic, under the Reign of the House of Ommie, caused a Nilometer to be made in the Island which is opposite to Masre, between

its Rivers; and this is greater then the others. As to that which is now used, it was built by the Mamunus, the son of Harounes the Law-observer; Almighty God shew mercy to both: For when he entered into the Land of Egypt, he found the Christians negli∣gent in measuring the water, when by the permission of God it encreased; which obliged him to speak thus;

This is a miracle of God, wherein he hath put a mystery, secret and nu∣known to any other besides himself; therefore the care thereof belongs only to a Chenifian Mussulman, who has Religion and Faith.

He afterwards advis'd with the Lawyers of Egypt, who counselled him to bestow that charge on the Lawyer Gabdol, the son of Gabdolsalem the Schoolmaster. O∣thers say he was called Gait, and that his Sirname was Abulredad. He was a very ancient man, who read the me∣morable actions and sayings of the Prophet in the great Mosquey of Mas∣re, and who had been before a School∣master teaching children. The Ma∣munus gave him the charge of Go∣vernour of the Nilometer, after it was fully built in the Year CCXLIV,

and allotted him 7 Crowns of Gold monethly for his Pension, which has ever since been continued to his Suc∣cessours. Others say it was Muta∣vacquel who caused it to be built. They say also that the Coptites had heretofore a Nilometer in the Castle of Cire. The Romans also had one in the Castle at Babolsaguir. Gabdorra∣chaman says after Chaled, who had it from Iachi the son of Bequir;

I came (said he) to the Nilometer of Memphis just as the Measurer enter∣ed into the Fustata, to carry thither the good news of the Augmentati∣on of the Nile.

I have heard moreover (said the * 1.28 Author) a third story upon the culti∣vation of the Land of Alphiom, from Mahumet the Son of Gali, the Son of Gabdol, the Son of Sachar the Temini∣an, who spoke of it in these terms, sincerely citing the Author from whom he had it:

I have heard (said he) of a man who was of the Barba∣rians of Egypt, and well versed in the Affairs of his countrey, and its Hi∣story, and its Antiquities, living in a village named Phacat, that he had found it in a book, that Alphiom was

heretofore a Land full of Briars and Thorns, where nobody lived; and that about that time the daughter of a Roman Emperour having misbe∣haved her self, and her offence ha∣ving been notorious all over the Ro∣man Empire, even in the most re∣mote Islands of the Sea, her father resolved to put her out of all places under his Jurisdiction, and to send her to Sea. He put aboard with her her Mother, her Servants, and all her Retinue, and whatever belong∣ed to her, and caused them to get out into the Main Sea; having be∣forehand ordered that Favourite of his whom he had entrusted with this affair, that when they met with vi∣olent Winds, he should dispose the Ships to sail into a countrey out of which they should never return. This Order was put in execution, and the Sails were hoised in the midst of the Sea, in the midst of a Tem∣pest which blew every way, so that it carried away the Ships, and cast the Princess with those that accom∣panied her streight into Egypt, where she made up the Nile till she came to the Manhi, at a place where now

Lahon is. There she went ashore, and got on horseback with some of her People to take a view of the Countrey, seeking a place where she might make her habitation, and set up her rest: for she had been told her Fathers will, and knew it was his design she should have perished in the Sea. After much riding she came to the place of Alphiom, and saw it covered with Briars, and Trees, and Pastures, and Standing Waters, and compass'd all about as it were with the Sea; after she had taken a full prospect of it, she re∣turned to the Ship, and said to her Mother that she had found a place where they might settle themselves, and which they might cultivate for their subsistence; that there was not such another in the world, and that she had made choice of it for her aboad and retirement. Do what you please, said her Mother to her. She therefore sent her Retinue be∣fore on Mules which they had with them in their Ships; then they took their way, and advanced as far as Matartares, which is in the midst of the City of Alphiom, remaining

to this day. The water overflow∣ed Alphiom from the Manhi when the Nile was at the highest; and when it was very low, the water eb∣bed from Alphiom. When there∣fore she saw the water gone back from Alphiom, she began to build Cities, to cut down what Trees were requisite, and to clear the ground of the Reeds, the Paper-plants, and the Tamarisk which grew there. Then she bethought her of a way to lay out the Money she had brought with her, and sent some of her Servants to the Villa∣ges, and to the Cities, to get people together; so that there came to her a great number of poor people, and necessitous Tradesmen, to whom she distributed wherewithall to subsist, and did them many favours, em∣ploying them in digging the Chanel of the Manhi as far as Alphiem. They wrought it, and began the design thereof; but they afterwards found they could not bring it to perfecti∣on, whereupon they gave it over. This is manifestly seen at this day by the tracks that are left of it. It is on the East side of the City of Al∣phiom.

They raised the Bank of Lahon, that it might retain as much water as they stood in need of.

They relate moreover (says the Author) a fourth Story concerning * 1.29 the manner how the Land of Al∣phiom was peopled. Pharao (say these) commanded Joseph to reduce it, and proportionably to distribute the waters which flowed thence. Joseph did it, and so settled all, that it might last to the end of times up∣on the surface of the earth. The Lahon is at this day in that posture, save that Abagon Gabdolmelic the son of Iezidus has added something thereto, on that side which is to∣wards the wall of the Sources. He also raised in the City of Alphiom a little Structure, which is of no use. The yearly Revenue of Alphiom * 1.30 was 365000 Crowns of Gold, with∣out exaction, or injuring, or tyran∣nizing over any person. But since it hath been successively in the hands of several wicked Governours, who have laid Impositions according to their avarice, the Benediction hath departed from Alphiom, and the rest of the Countrey: the best cultiva∣ted

places are grown desolate, most of the passages and villages were ru∣ined, and its Revenues abated more and more. And yet if the Princes would cast their eyes on this Coun∣trey, and cause it to be r••peopled, and provide for the observance of Justice and Equity therein, its Re∣venues would return to what they were before. But God knows what is concealed from Men.

As to Ioseph's Prison in Egypt, and * 1.31 the Benediction which God gives up∣on the Prayers made there, this is one of the Stories related thereof. There was heretofore Commander in Egypt the Achesidian, so called from the name of his Master Abulchasam Gali the son of Achesides, who gave him the management of the Affairs of his Government, even during his life for a long time; so that after the death of Abulchasam, Caphor the Achesidian continued sole Governour of Egypt, and was put into the Government of that Province by the Prelate the Mu∣tigolell, of the House of Guebasus, God shew him mercy, and generally all related to him; which he enjoyed alone, and without any Partner.

Caphor died afterwards, but Saphilmelic the Caid Guehar, servant of the Mu∣gazzoldinill, entered into Egypt even while he governed it, and obtained of him the Reversion of it. They say this Caphor (God shew him mercy) being one day very much troubled with a difficult and intricate busi∣ness, went himself to the Lawyer and Doctor of Egypt, who was then A∣bubeker the son of Chedad, and having saluted him said thus to him:

I de∣sire you to name me some place where Prayers are infallibly heard, and shew me in what manner I should pray for an Affair which hath happened to me, and hath already given me much disquiet. Lord Commander (replied the Doctor) go your ways to Ioseph's Prison, and say your Prayer over it with two Inclinations: if you say it in the Af∣ternoon, it will be so much the bet∣ter. After that read the Chapter of Ioseph with a loud voice, and in an entire Alcoran, with your face turned towards Meca, standing, and your hands lifted up, and ask of God what you desire. For this kind of Prayer is experienced, ready to be

heard and accepted: it is the Pray∣er of Necessity. I have known an∣cient Egyptians make use of it fre∣quently.

Caphor departed, and did what the Old man advised him, and God did the business for him within a week. The ancient Egyptians, as well the Doctors, and they that pro∣fess the knowledge of the sayings and actions of the Prophet, as before them, those of his company and re∣tinue, have ever had recourse to that noble Prison, and there they called upon Almighty God for the accom∣plishment of their affairs, and their prayers were heard. Moses, who spoke with God, and his Brother Aa∣ron, (Gods peace be with them both) even they have made their Prayers there, and obtained Divine Benedi∣ctions: for it is the Prison wherein their Uncle Joseph was detained; since Moses was the Son of Gamran, the Son of Iaheb, the Son of Levi, which Levi was Ioseph's Brother. They say that Moses, when he desired God to turn his indignation from the Inhabitants of Egypt, and to deliver them from the Locusts and the Frogs, and from the Deluge, and from the Bloud,

made his Prayer over Ioseph's Prison, as a place purposely set aside for the imploring of Gods mercy; to which the Egyptians, when they are visited with sterility and dearth, or persecu∣tion, or are disquieted by reason of any affair, run presently, and make their prayer there, which is certainly heard. Iacob (Gods peace be with him) added thereto the place of his She-Camel, where he made her kneel down that he might get off her back. * 1.32 Since the Mussulman Religion hath been observed, there is a Mosquey built in that place: it is under the Bank of Sand, upon which is the Pri∣son. For Iacob (desirous to see the place where his Son had been Priso∣ner) rode thither on his She-Camel, and alighted at the place which is now called Ioseph's Mosquey, and there prayed, and gave thanks to God for the favour he had done him, that he embraced his Son, and saw him a∣gain: then he went up to the Sand-Mount, and so to the Prison. JESUS the Son of Mary (Gods peace be with them both) did also visit that Prison. When he and his Mother were in E∣gypt, they there said their Prayer.

Many of those who accompanied the Prophet entered into it; that is to say, the Fourscore who were in Egypt at the time of the Conquests, the first whereof was Gamrou the Son of Ga∣sus, then his Son Gabdol, and Zebirus the Son of Gavam, and Abuharirus, and Abudar, and Mecdad, and the rest, (Gods be with them all;) nay some of them left their Prints upon the Roof of the Prison. This Prison is the place where Ioseph sate when he interpreted the Dreams. On one side of the Prison there is a Vault, out of which Gabriel came down to him. Zelicha sate in that place (before he was more closely restrained, and that * 1.33 they had laid extraordinary com∣mands upon him, and turned his face from the vault) that she might see him ever and anon from the upper part of her Castle: for the Prison served for a Tower to the gate of the Western House of Gazizus, which was then within the place of Pleasure. The King had two Houses; the Eastern, called Zelicha's Gallery, where is the Wall which remains to this day, opposite to the Caves: and the Western, where the Prison was,

and belonged to the place of Plea∣sure. As to the Prayer which the Lawyer Abubeker (the Son of Chedad) taught Caphor, (Gods peace be with them both;) 'tis this:

Great God, give * 1.34 thy Benediction to Mahumet and his Family, grant peace to Mahumet and to Mahumet's Family, shew mercy on Mahumet and Mahumets Family, be propitious to Mahumet and to the Family of Mahumet; as thou hast gi∣ven thy benediction and peace, and as thou hast been merciful, and as thou hast been propitious to Abra∣ham and the Family of Abraham. Thou art praise-worthy, and glori∣ous. Great God! O thou who hast saved thy Prophet Ioseph, and hast delivered him out of the Dungeon, and out of Darkness, and hast made him to get happily out of prison, af∣ter the Divel had raised dissention between him and his brethren; who didst bring him to be embraced by his father after a long absence; who hast taken away the afflictions of his father the Prophet Jacob, and hast had compassion on the abund∣ance of his Tears, and hast crowned his hope by causing him to see him

after he had lost his sig••ht, and hast restored him to him, as it were by a Miracle of his Prophecy; who hast heard his prayer, and done the busi∣ness he desired of thee: Make haste to dissipate my affliction, and to faci∣litate to me the departure of my disquiet, do my business for me; fa∣cilitate my return to my own people, receive me into thy Sanctuary, de∣liver me out of my misfortunes, and out of my afflictions, as thou hast deliver'd thy Prophet Ioseph out of his, after thou hadst afflicted him in this place, for the tryal of his patience; for the raising him to a high rank near thee, and for the in∣crease of his reward. O Thou, who art he who dost compass the affairs of the faithful, who art the end of the desires of all that petition thee, and the Butt of their demands, who require any thing of thee, and the hope of those who seek a refuge, and the sanctuary of those who are in fear; who hearest the prayers of those who have need, and dost put a period to great afflictions! Bless Mahomet thy Apostle, and Lord of Men, and those of his holy Family,

and those of his chosen Company, and his Wives, who are the Mothers of the Faithful, and those who fol∣low them in well-doing to the day of judgement. Take me into thy custody, surround me with the Cur∣tains of thy Throne, raise over me the Forts of thy Cittadels, spread over me the vail of thy protection, and turn not away thy eyes from me; give me not over into the tuiti∣on of any other, free me from the evil devices of thy creatures, favour me with the abundance of thy gra∣ces, and with that of thy goods whereof the use is allowed, through thy mercy, O most merciful of all the merciful. God give his Bene∣dictions to our Lord Mahumet, and to those of his family, and to those of his company, and to his wives, and to those who follow them in well-doing to the day of judgment. Praise be to God the Lord of the world.

Megavius, the son of Salichus re∣lates, as having learnt it of Abuhari∣rus, * 1.35 God shew him mercy, that Ioseph, Gods peace be with him, when he was brought into Aegypt, began to

weep night and day, out of the grief it was to him, to be so far from his fa∣ther and brethren; and that one night which he consecrated to God, and which he spent in prayer, he implor'd the assistance of God, and without any noise spoke thus to his Lord:

O Lord, thou hast brought me out of the Country which I love best of any in the world, do me good in this where I now am, and assist me therein with thy favours; cause me to be loving to the Inhabitants of these Provinces into which thou hast brought and conducted me, and in like manner cause them to love me: give me wherewithall to subsist therein happily and handsomely, and do me favour that I may not die till thou hast brought my Brethren and me together with joy and satisfacti∣on, and put us into a capacity of en∣joying the happiness of this world, and that of the other.

After that, Ioseph fell asleep, and saw in his dream some body, who said to him:

Ioseph, God hath heard thy prayer; he will raise in thee an affection to the Country into which he hath brought thee, insomuch that there

shall not be any other in the world, more pleasant to thee, as he hath alwaies made it amiable to those who have entred into it before thee; and in like manner he will render it amiable to those who shall enter into it after thee, for no body shall be desirous to go out of it, after he is once come into it. He will in like manner cause thee to be lov'd by its Inhabitants, and will make thee Master and Governour of it. He will also bring you together; thee and thy Father, and thy Brethren in the midst of thy reign and govern∣ment, and will give thee joy and sa∣tisfaction. Take courage there∣fore upon this hope, and be jocund and chearful, and know, Ioseph, that this Province is the Mother of Na∣tions, and the support of Men, and that the Treasures and Wealth of the Earth are in it.

Joseph awaked thereupon extreamly glad and satisfi'd, and from that time advanc'd by de∣grees to the condition which God had promis'd him, alwaies hoping the accomplishment of the promises which he had made him, till that God brought ••hem together, him and his

Father, and his Brethren. Ever since, Aegypt hath been ever lov'd and desi∣r'd; no Forreigner comes into it, but is glad to continue there, and departs thence, but he regrets it and desires to return into it again. After God had brought him to Reign, and brought them together, him, and his Father and his Brethren, in the flower of his glory, power, and grandeur, he humbled himself before God, and abstain'd from the goods of the world, aspiring to those which are with God, and said, according to what God himself relates of him by the mouth of his Prophet Mahumet, Gods peace and mercy be with him, in his glori∣ous Book: My Lord, you have brought me to Reign, and have given me the knowledge of interpreting obscure di∣scourses; O Creator of the Heavens and the Earth. You are my Protector in this world, and in the other give me the grace to die a Mussulman, and bring me into the company of the Vertuous. God granted him all that; God bless him and his holy Fathers.

Abumuchammed the Achemimian, the Dyer, God have mercy on him, rela∣ted to me at Masre, what follows,

sayes the Author: I went often, said he, to the Country of Gize about * 1.36 some affairs I had there, and some debts I was to receive from certain Labourers of those parts, so that I saw the Pyramids at a distance; but the trouble and disquiet I was in pro∣ceeding * 1.37 from my affairs, permitted me not to go to them, nor to come nearer them, to consider them at lei∣sure, and to contemplate their stru∣cture, and the exquisite artifice of their Fabrick. I was acquainted with, and much esteem'd, the Prelate of the great Mosquey of that Country, so that one night I took up my lodg∣ing at his house, and discover'd to him my thoughts concerning the Py∣ramids, telling him, that I had al∣ways been so taken up with my af∣fairs, that I had not as yet gone so far to consider them, but that I had a great desire to see them, and to con∣template the structure thereof, and the excellency of the artifice em∣ploy'd therein. He thereupon spoke thus to me:

Brother, if these Pyra∣mids were in China, or at the extre∣mities of the West, those who should hear talk of them, would

have the curiosity to go thither to see them, and to consider the admirable structure thereof; what therefore ought they to do who are here in the Country where they are, and so near them? My Father told me, that he had seen Magedolmelic Macherir the * 1.38 blind man, who got the Alcoran read to him at the gate of the Western Castle, Gods mercy on him, in the time of the Prelate Must aga∣libemrillus, who had seen him; I say, at these Pyramids, attended by an E∣thiopian Youth, who led him by the hand, and that the Youth having brought him upon the Pyramid which lies Eastward, he felt the graving of it with his hand, and what was written upon it, and ad∣mir'd it, praising and giving thanks to God continually for the know∣ledge he had inspir'd his servants withall, and the excellency of their workmanship and Geometry. My Father saluted him, and spoke thus to him; O Lord, you put your self to much trouble, and take a great deal of pains to get up and down this Pyramid. O Brother, reply'd he, to travel up and down the Country,

and to consider the tracks of ancient Nations, and past ages, is one of those things which are recomended to us, that those who want examples may thereby find some for their in∣struction, and that the sloathful and sleepy may therein meet with what may awake them out of their slum∣ber, and oblige them to consider the Kingdom of the Heavens and the Earth, and the Miracles, and prodigious things which God hath placed therein. These Pyramids are one of the most miraculous things of any in Egypt, after the Nile. For as to the Nile, its flowings and eb∣bings depend on a wisedom known only to him who gives it its course, and obliges it to do its duty; who commands it to encrease, and it o∣beys; and who causes it to fall, af∣ter it hath acquitted it self of what people needed from it. What is there more admirable then these prodigies? For my part, I am a poor man, who have lost my fight, and whose curiosity can reach only those miracles and rarities, which may be learnt by the ear. But who comes it, that those who see well,

who have leasure, and live near these miracles, have not the curiosity to divert themselves in the contempla∣tion thereof?

He thereupon took me by the hand, and recited these verses to me. Pray unto him who hath liv'd upon the Mount, to dictate unto thee the History of himself, and cause him not to weep, unless it be with my tears. I cannot see remote countries with my eyes, but it may be I shall see them by the means of my ears. Where∣upon he fell a weeping, so that he made me weep also, and said to me:

O Brother know that the sighs of the poor blind man will never end in this world, and that they will not cease, till he hath casted death, and that God hath promis'd him, that if he patiently endure the af∣fliction of his blindness, and loss of his sight, and shall have taken it as coming from God, and chearful∣ly accepted it, he will justifie him, and bring him into Paradise. For the blind man is dead among the li∣ving. The Law of God commands a man to salute him; it is an act of faith, to eat with him; it is an Ob∣lation to God, to sit down with

him; 'tis a merit of reward to discourse with him; 'tis a thing of obligation to give him an almes; he who takes him by the hand in his necessity obtains the remission of his sins. Then he said further to me: Know that what oblig'd me to take the pains to come to this place, was somewhat told me by a certain Scho∣lar while we were together in the Colledge.

'Twas of his father that he spoke to me, and he was of that Country of Gize. My father, said he, told me, that while he was a young man, he went and came many times night and day by these Pyra∣mids, his affairs obliging him there∣to; and that he and some other young men about his age went up on the top of them, and sometimes into them, without any other design then to di∣vert themselves. One day among others, said this father to his son, ac∣cording to what he added, about noon being mounted on a beast which I had, as I kept along my di∣rect way, passing near these Pyramids, I saw a company of Cavaliers, moun∣ted some on Horses, and others on Camels, and some people a foot

marching along with them, as it were in a Procession about the Py∣ramids. Whereupon thought I to to my self, Who are those that make a Procession about the Pyramids now at noon? Is it not for some accident newly happen'd in the City? I there∣upon made towards them, so that I came pretty near them, and look'd up∣on them very earnestly. But I found, as I view'd them at a nearer distance, that they had neither the stature nor meen of ordinary men, and I made the same judgement of their Horses and their Camels. Which oblig'd me to recommend my self to God, after which I saluted them, and they return'd my salutation, and spoke thus to me;

Be of good courage, thou shalt have no harm. We are a company of Mussulmans, of the * 1.39 number of the Doemons, who be∣lieve in God and in his Prophet. When the Doemons return a mans sa∣lutation, he may believe himself safe enough as to them. When therefore thou shalt meet with creatures which thou thinkest not to be men, salute them, for if they

salute thee again, they will be faithful, if they do not return thy salutation, they will not be faithful; it will therefore concern thee to recommend thy self to God, that he may preserve thee from them; for by that means it will not be in their power to hurt thee.

After that I saw among them a De∣mon whom they honoured much, and whom they acknowledg'd as it were for their Protector and Superiour, to whom one of them spoke thus. See you the beauty and the excellency, and the workmanship of that Stru∣cture, and of that Architecture, the * 1.40 solidity of those buildings, and the goodness of their situation? This, reply'd he, is an effect of their wisdom, who inhabited the land before us, who were mightier then we, and fig∣naliz'd themselves, by more noble marks, then we can do, upon the earth. I had heard what the ancients said of these Pyramids, and was de∣sirous to see and consider them my self before my death, should we now at the time we live in, attempt the making of such works as these, we should not compass them, even though

men joyn'd with us to carry on the work. Nay, though we should con∣tent our selves with the building of but one Pyramid, we should not be able to do it; what pain therefore would it be to make as many as there are here? After that they departed as it were in order to their return, and one of them bid me Adieu, and spoke thus to me;

O man, endeavour to forbear walking abroad at noon; rather sleep at mid-day, for the De∣vils do not sleep at that time.

Now this is it that obliged me to come to these Pyramids, which are such Mi∣racles of Workmanship, that the Doemons themselves cannot make the like. Why shall I not feel them at least with my hand? Besides, here is a Youth who represents things so well to me, that I comprehend them as if I saw them my self: I thank God who guides my Imagina∣tion so well.

We find in the Book of the Lives of great and illustrious persons, who have flourished in several times, that Masre (God preserve it) was anciently called Babelain, and that that name * 1.41 had been given it in regard that Ba∣bel

being heretofore the seat of the Empire of Gueraca and Syria, when the Kingdom of Masre came to be great and famous in the world the Coptites called it Babelain, pretending by that name to raise the lustre of its State, and to exalt the glory and di∣gnity of its Empire: as if they would say, the ancient Babel was but one Babel, and that Masre was Babelain, that is to say, two Babels. Whence it came, that after the Romans got to be Masters of Syria, they said the Land of Egypt is Babylon, and made * 1.42 great account of that Province by reason of the conveniences they had thence by Sea and by Land; so that that name continued to it. Then upon its being taken by the Mussul∣mans under the Reign of Omar, (Gods peace be with him) by the conduct of Gamrou the son of Gasus, (Gods mercy on him) an Arabian Poet made Ver∣ses, wherein he acknowledged the fa∣vour God had done them in that con∣quest, and the abundance and variety of good things and wealth which they had acquired by that victory. The subject of those Verses was, that * 1.43 Quisias the son of Caltham, one of the

Children of Som, (Gods mercy on him) came from Syria to Masre with Gamron the Son of Gasus, and entered into it with 100 men of his Nation, bringing their equipage on horses; which men he commanded, having belonging to him 50 Servants and 30 Horses. Gamrou and the Mussulmans being afterwards resolved to besiege the Castle, Quisias chose a place where he and his men might continue, and caused his Tent to be pitched there, according to the relation of Abugam∣rou Mahumet the Son of Joseph, and aboad there during the whole Siege of the Castle, till God brought it into their power. After that Quisias was with Gamrou at Alexandria, leaving his people and his baggage in that place; and after Alexandria had also been taken by the Mussulmans as Gam∣rou was returning to Masre, having imposed on the Alexandrians the Tri∣bute they were to pay, and signed the Articles of their Accommodati∣on: Quisias returned also to his Quar∣ters at Masre, and lodg'd there still. The Mussulmans marked Lodgings for themselves, and Gamrou caused his own to be marked opposite to that

heap of Sand where Quisias had taken up his Post. Then the Mussulmans had a Council about the building of a Mosquey, where they might meet together, and writ concerning it to the Commander of the Faithful, O∣mar, (Gods peace be with him) who returned this answer;

I have received the news of the resolution which you have taken up all together for the building of a Mosquey, where you may celebrate the Friday, and make your Assemblies. It is no doubt athing necessary for you, and you follow in that the example of your Prophet, Gods peace and mercy be upon him. For the first mark whereby he be∣gan to signalize the Mussulman Reli∣gion and the first foundation upon which he would settle it, was the building of his own Mosquey in the place of his Retreat. Assemble therefore hereupon your Comman∣ders, and take counsel of your anci∣ents, who are Companions of the Apostle of God, Gods peace and mercy be with them, for the bene∣diction, of God is in the Ancients. What they shall resolve on with a general consent, approve it, OGamron,

and oppose it not. For the assem∣bly of the Council brings the mercy of God, who protects that Nation, out of the kindness he hath for his Prophet, Gods peace and mercy be with him. Through the grace and mercy of God, they will never agree about a thing wherein there is any errour. God keep you in union, and prosper your affairs, and settle you in the possession of your Con∣quests, and assist both you and me with his graces, and bless Mahumet and his family.

The Mussulmans having seen Omar's answer, Gods peace and mercy be with him, held a Council concerning the building of the Mosquey, and found it might be conveniently built on the place where Quisias the son of Colthom was lodg'd. Gamrou sent for him, and ask'd his advice, saying;

O Abugabdorracha∣man, I will take up a lodging for you instead of this, where you please to have it. Whereupon Quisias spoke thus: I have already told you, O ye Mussulmans, who are hear assembled, that this habitation plea∣ses me well, and that it is mine, but I bestow it with all my heart on

God and the Mussulmans.

He there∣fore quitted that place, and lodg'd with those of his Nation, who were the children of Som, and took up his Quarters among them. Whereupon Abucainan the son of Magamar, the son of Rabagui, the Nachesian, in me∣mory of those adventurers, and to honour these Victories, made the en∣suing verses: And we had the good for∣tune to Conquer Babylon, where we have pitch'd upon booty in abundance for Omar and for God. The good man Quisias, the son of Calthom, quitted and delivered up his habitation and the lodging which belonged to him upon the divine intreaty. All those who shall do their devotions in our structure, will know with the inhabitants of Masre what I say, and will publish it. Abu∣mansor the Balavian, Gods mercy on him, made these Verses upon the same subject, wherein he speaks of Gabdorrachaman, the son of Quisias, the son of Calthom, Gods peace be with him; And thy Father quitted and deliver'd up his habitation to the people of prayer and adoration. Lithus, the son of Sagad, Gods mercy on him, a Lawyer of Masre, speaks thus of the

ancient great Mosquey of that City; Our Mosquey was only Gardens and Vine∣yards. Abugamrou, the son of Serra∣gus, sayes this of it, which he had from Saguidus, who had it from the Ancients of his time; The place, saith he, of our great Mosquey of Masre, was heretofore only gardens and groves of Palmes, but the Mus∣sulmans got it, and caused a Mosquey to be built there for their assemblies, (Gods peace be with them all. Gue∣marus the son of Zebirus) the Cryer, sayes his Father spoke thus of it: I have heard, said he, our Ancients, of whom some had been present at the Conquest, who spoke thus: There were fourscore of the Companions of the Prophet of God, (God's peace and mercy be with them) present at the foundation of the Mosquey of Masre, Zebirus the son of Gavam, Mec∣dad the son of Asouad, Guebad, the son of Samet, Abuldarda, Phedal, Gamron, Gaqueb, and the rest, as well of the number of those who came for refuge, as of that of the Protectors, (Gods peace be with them all.) Jezibus: the son of Chebib, speaks thus of it. Our Mosquey was founded by four

of the Companions of the Prophet, Gods peace and mercy be with them, Abudar, Abunasre, Mahumet the son of Gerou the Zebirian, and Manbe∣he the son of Derar. Gabidol the son of Gegafur speaks thus of it in these terms: Our Temple was raised by Guebad, the son of Samet, and by Ra∣phecus, the son of Malichus, who were two Captains of the Protectors, Gods mercy on them. Abudaoud saith, that Gamrou, the son of Gasus, sent Rabigas the son of Sergil, and the son of Galcamas the Carsian, the Guedavian, to determine on which side should be the Front of the Mosquey, and that he spoke thus to them.

Go you and stand on the top of the * 1.44 Mountain, when the Sun is ready to set, and when there shall be one half of it under the Horizon, do you turn so as that it may be on your Eye-brows, and take with all the exactness you can, the true side on which the Temple ought to be turned. I pray God to assist you in the doing of it.

They did what he had commanded them. I have heard, says Lithus, (Gods mercy on him) that Gamrou the son of Gasus went up to

the Mountains, and exactly observed the time, and the shade of the Sun set∣ting, till the side on which the front of the Temple should be turn'd was agreed upon. Guemarus related to me, that he had heard his Father say, that Gamrou the son of Gasus said to his Companions, Turn the front of the Mosquey towards the East, that it may be right opposite to Meca. It was turned (said he) very much towards the East; but after that Corras the son of Coris made it incline a little toward the South. I have heard (saith Masgab) the son of Abu∣chebib, who spoke thus upon these words of the All-mighty and All-good God, We shall see on which side thou wilt turn thy Face towards the Hea∣ven, and we shall appoint thee a Situa∣tion which thou shalt be pleased withall. This Situation (saith Jezidus) which the Apostle of God (Gods peace and mercy be with him) observed in his Prayers, and which All-mighty God commanded him to comply withall, consisted in having the face turned towards the Chanel; and it is the Si∣tuation of the Egyptians, and of the In∣habitants of the Western parts. I

have heard the same Abuchebib, added Masgab, read that passage after another manner, putting the first person in∣stead of the second, thus; And we will appoint thee a Situation, which we shall be pleased withall. One of the Prote∣ctors saith, that Gabriel came to the Apostle of God (Gods peace and mer∣cy be with him) and said unto him; Dispose the Situation of thy Mosquey so as thou maist have thy face turned towards the square Temple. Then he made his draughts upon all the Mountains which were between him and the square Temple, and so he drew the Plat-form of his Mosquey, having his face turned towards the square Temple, which happen'd to be the Chanel side. Malicus affirms that the Front of the Mosquey of the Prophet of God (Gods peace and mercy be with him) is Situated op∣posite to the Chanel. Several Au∣thors relate, that in the Mosquey of Gamrou, the son of Gasus, there was no vaulted Upper-room, nor in that built by Muslemas, nor in that built by Gabdolgueziz, the son of Merouan; and that the first who made an Upper-arched room was Corras,

the son of Masquin. They say the son of Serich speaks thus of it: In the great Mosquey, which Gamrou the son of Gasus built; there was no Arch, that is, no Arched Upper-room. Saguidus the son of Serich speaks also of it in these terms; Abu∣saguid related this to me. The Che∣mirian, who is the most aged of those whom I have met, said to them: I have found this Mosquey where you assemble your selves, and which was built by Gamrou, the son of Gasus, fifty Cubits in length, and thirty in breadth. Gamer the son of Omar, the son of Chebib, the Crier, speaks thus of it; Gamrou the son of Gasus spoke to us, and made a Street which com∣passed the Mosquey on all sides; then he made two Gates opposite to the House of Gamrou, the son of Gasus, and two Gates on the East side, and two Gates on the West side, so that when the people went out of the little Street of the Lampe, they found the East-corner of the Mosquey opposite to the West-corner of the House of Gamrou, the son of Gasus; and that be∣fore they had taken out of Gamrou's House, what was since taken out.

The length of the Mosquey, from the front to the opposite end was equal to the length of Gamrou's House. The Roof on the outside was very flat. In Summer the people sate all about in the spacious place which was at the entrance. Abusalich speaks thus of it; Lithus said to me one day, can you tell what distance there was be∣tween the Mosquey built by Gamrou, and his House? No, said I. Our An∣cients told me (reply'd he) that there were seven Cubits, and that before they took out of Gamrou's House, what was since taken, and made part of the Mosquey. This shews that the Eastern Gate was opposite to the great House of Gamrou. The son of Lahig relates it to us as a thing he had learnt of the son of Habir, that Abute∣mim, the Chisanian, had said to him, that he had heard Gamrou the son of Gasus speaking in these terms: One of the Companions of the Apostle of God (Gods peace and mercy be with him) told me he had heard the Prophet, (Gods peace and mercy be with him) speak thus;

The All-mighty and All-good God com∣mands you one Prayer besides the

ordinary ones; say it in the intervall there is from the Evening Prayer to the break of day.

Abunasre the Gopharian related it, and Abutemim speaks of it thus; As we sate down together, Abudar and I, Abudar took me by the hand, and we went toge∣ther to Abunasre, whom we met at the Gate, which is on the side of Gamrou's House, where Abudar spoke to him thus; O Abunasre, have you heard the Apostle of God (Gods peace and mercy be with him) speak in these terms? God hath yet enjoined you a Prayer; say it in the intervall between the Evening and betimes in the Morning. He repeated this to him three times, and he always an∣swered, Yea. Jachi the son of Salich, relates what follows, as having it from Gadras, who had it from his Father, and he from Gamer the son of Omar. Muslemas (said he) caused to be made in the great Mosquey, four Chappels at the four corners of it; For he first put them there, and they were not there before. He also was the first who spread it with Mat, for before that it was only strew'd with Gravel. After him Gabdolgueziz, the

son of Merouam, the son of Chacam, caused somewhat to be done therein, according to the relation of Gamer, the son of Omar, the son of Chebib, the Raguinian, who affirms that Gab∣dolgueziz, the son of Merouan quite de-Demolish'd the great Mosquey, and that he augmented it on the West-side, so that he left between it and the House of Sand, and the House of Gerou's Son, and the others, but a small Street, which is now called the Pav'd Street, and brought into it the spaci∣ous place, which was on the North-side; but on the East-side he had no place to enlarge it. This was done in the year 79. As to the augmen∣tations * 1.45 made in the great ancient Mosquey, after the building of it, by Gamrou the son of Gasus, it is to be observed, that Gamrou did this work after his return from Alexandria, to the place of his Tent, and that he had taken Masre in the Moneth Mu∣charram, in the twentieth year after the Prophet's Retreat, whom God fa∣vour with his most excellent Benedi∣ctions. Abusaguid the Chemirian speaks of it also; I have found that that Mosquey, where you assemble your

selves, was built by Gamrou, fifty Cu∣bits in length, and thirty in breadth. After him Muslemas the son of Mu∣challed made some enlargements in it, under the Reign of Megavius, the son of the Abusophian, in the Year 35. Then afterwards Gabdolgueziz, the son of Merouan, in the year 79. and after him Corras, the son of Serich, up∣on the account of the Valide the son of Gabdolmelic. This last would needs demolish what Gabdolgueziz had built, and afterwards completed his building. He gave the ovesight of these works to Jachi the son of Chan∣delas, and above him to Gamer the son of Levi. He quite demolished the Mosquey, so that the people met on Friday in another place, till the build∣ing was finished. He put up the Seat for Orations in the great Mosquey, in the year 94. They say there is not in the World any one handsomer and nobler then this, after the Seat of the Prophet of God, Gods peace and mercy be with him. After that, there were enlargements made by Salich, the son of Gali, the son of Gabdol, the son of Guebas, upon the account of the Commander of the Faithful Abulgue∣bas,

who added behind the Mosquey four Pillars. There were also some made by Gabdol, the son of Tahar, the son of Ghasan, the Overseer, under the Commander of the Faithful. Gabdol sais this of it, as having it from his Father. Abutahar came from Alexandria, and entered into Fustata, which is Masre, where he constituted Judge Guise, the son of the Moncader, and added to the Mosquey part of the House of Gamrou the son of Gasus. The son of Remath added thereto the House of Gabidol, the son of Chareth, the son of Gerou, and the House of Gagelan, the freed Servant of Omar, the son of Chettab, (Gods peace be with him) and the House of the Pha∣dal. The Phadal, the son of Tahar, went out of it accordingly on a Tues∣day, five days before the expiration of the Moneth Regebe, in the year 212. After him Abubeker Mahumet, the son of Gabidol, the son of Chareth, the son of Masquin, enlarged it on the side of the spacious place, and to that end took the Gate, and the Mint-house, with what was adjoyning thereto, as far as the Western Wall of the Mosquey, which so enlarged the spa∣cious

place, that the Mosquey was square. He added thereto also a Pil∣lar, which is that on the South-side. He began to demolish and to build on Thursday the fourth of the Moneth of Regebe, in the year 357. and dy'd be∣fore he had finish'd his design; but his son Gali, the son of Mahumet, had his charge after his death, and com∣pleted the enlargements which he had begun; so that the people did their Devotions there after Wednes∣day the 23. of the Moneth Ramadan, in the year 358. The Phadal the son of Guebas told me what follows; I ask'd (said he) the Architect, named Gali, the Chemirian, who had the charge of that Structure; and he told me that what was taken out of the Mint-house towards the enlargement of the spacious Place is nine Cubits in length, according to the great mea∣sure. Sophian the son of Gabdol says, citing for Author Naphegus, the son of Othman, that there was no History * 1.46 recited in the Mosquey in the time of the Apostle of God, (Gods peace and mercy be with him, nor in the time of Abubeker, Omar, Othman, or Gali, (Gods peace be with them all) and

that practise began not till under the Reign of Megavius the son of Abuso∣phian. The son of Lahigus saith, citing for Author Abuche••i••, that Gali (Gods peace be with him) went to his Devo∣tion before day, making imprecati∣ons against some of his enemies; and that it being related to Megavius, he appointed a man to recite the History after the break of Day, and after Sun-set, and to pray God for him, and the Inhabitants of Syria; and thence began (saith he) the recital of Histo∣ry. Abugamrou hath related to us, citing for Author Meguirus, that the first who did his Devotions in the morning was Gali, and they say he did not that but out of a reflection that he had a War to prosecute. We will add here a Copy of what is writen upon the green Tables in the ancient great Mosquey of Masre. The Writer was Abulcasem Moses, the son of Guise, the son of Moses, the son of Mu••adi * 1.47 the Writer, God. All-mighty be mer∣ciful to him.

In the Name of God Gracious and Merciful; God hath declared that there is no other God but he (till he says) in Justice. There is no other God but the true God

alone, without Associate. He gives Life and Death, and he can do all things. 'Tis he who hath sent his Apostle with good conduct, and the true Religion; and the rest of the Verse. The Messias will not disdain; and the rest of the Verse. Great God, give thy Benediction to Mahu∣met thy Servant and Prophet, grant him peace; make him the most ho∣noured of thy Creatures before thee, and the most cherish'd by thee, and and the most Powerful in favour a∣bout thee, and the nearest in dignity to thee. Great God, hear the Prayers which Mahumet makes to thee for his Nation, and cause his People to descend into his Fish-pool, without confusion and without af∣fliction. Gabdol the Strong, Com∣mander of the Faithful, hath caused this Mosquey to be augmented and enlarged; great God, give thy Be∣nediction to the Commander of the Faithful, thou and thy Angels, en∣crease his reward, and make him one of thy greatest Servants in hap∣piness; make him one of the Com∣panions of Mahumet (Gods peace and mercy be with him) in Paradise;

assist him to govern well what he hath under his jurisdiction of thy Servants, and of thy Provinces, by making him thy Lieutenant; and cause his Subjects to enjoy the hap∣piness of good conduct in safety and assurance. He who had the o∣versight of the Structure was Corras the son of Serich; and the time wherein it was finished, is the Moneth Ramadan, in the ninety se∣cond year of the Blessed Retreat.

I have heard Abugamrou speak thus: The first who made Arched Upper-rooms was Omar, the son of Gabdol∣gueziz, (Gods peace and mercy be with him) in the hundreth year; and the Mosqueys were made in that manner after him, having been be∣fore onely without any such Room. The first of the Prelates who caused the Benediction and the glorification of the Name of God to be pronoun∣ced by Criers after him, was the Pre∣late of Chasina, whose Son is now known under the name of the Son of Gali the Prelate. Before that, the Prelates only pronounced that Bene∣diction to the People. I have heard him speak in these terms: These

Pillars of Wood which are in the Court, were erected the same year that the Chanel was made. Before that the Veils were in the midst of the Seeling of the great Mosquey. 'Tis related that in the Reign of the Ma∣manus there were Coffers in the great Mosquey, wherein was put what re∣mained of the portions of the Poor and Indigent, of what they gather'd who walked up and down the High-ways, of all the other Collections which were made. These Coffers or Chests were opened on the Friday, and they call'd with a loud voice such as would accept of those Alms; but it seldom happened that any came to receive them. Then they call'd him who had gathered them, and he an∣swered in these terms; The Chari∣ties are come into the Coffers, they shall never return to me; I leave them to the All-mighty and All-good God. The Nilometer was built of the re∣mainder of these Almes; there being not any would receive them in the time of the Mamunus, Gods mercy on him. One of the Grandees of Egypt (God shew him mercy) related to me, that heretofore in the Lampe-street in

Masre, on the Festival day, after the great Feast of the Moneth Ramadan, they set Kettles full of Flesh, and Baskets full of Bread, and that they called with a loud voice such as had need thereof, as they call people to Water on the High-ways; and that it happened sometimes the greatest part remained there all Night upon the place, so few would take of it. The remainder was carried to the Priso∣ners, and they answered, we have enough to live upon, thanks be to God. The Land of Egypt was then the most plentiful of any in the world, the most Populous, and the best cul∣tivated, and where there was more convenience of Habitation and Subsi∣stance. The Masich relates in his Annals, and others affirm also, that the Egyptians, when they saw the Nile at the highest, gave Almes, released Slaves, cloath'd Orphans, relieved Widows, and such as were destitute of Succour, out of their thankfulness to God, for the kindness he did them in raising the course of the Nile to its height.

They relate that Pharaoh, after he * 1.48 grew Proud, and Insolent, and Impious,

commanded a Castle to be built on the descent of Mount Mactam; and that his Visier Haman, according to this order, got workmen together from all parts of Egypt; so that there were a hundred and fifty thousand Architects, with what Trades-men, Handy-craftsmen, and Labourers were requisite. He caused Brick and Mortar to be made, Timber to be felled, and Nails to be made; then they began their Building, and rai∣sed it so high, that never any had done the like before; for the Masons were no longer able to stand on their Feet to work. But the All-mighty and All-good God about Sun-set sent Gabriel (Gods peace be with him) who smote the Castle with his Wing, and cleft it into three pieces, one where∣of fell on Pharaoh's Army, where it kill'd a thousand Men; another fell into the Sea, and appeared there like a high Mountain; and the third fell into the Western Land. There was not so much as one of the Coptites who wrought within it saved, they all pe∣perish'd. They relate that thereup∣on Pharaoh was so proud, as to cast an Arrow at Heaven; God willing to

try him, returned his Arrow to him all bloody; Whereupon he cry'd out, I have killed Moses's God. God is infinitely above what impious men can do; he does what he pleases with his Servants. God therefore at that very time sent Gabriel, who did to the Castle as we have related.

One of those who were impious, * 1.49 and proud, and arrogant in the Land of Egypt, was Caron the Cup-bearer; He was an Israelite, Cousin-german to Moses, (Gods peace be with him) for Caron was the son of Jashar, the son of Caheb, and Moses was the son of Gam∣ran, the son of Caheb. Others say Moses was Caron's Sisters son; he was called Caron the Bright, by reason of the beauty of his Face. He was the most diligent of the Children of Israel in the reading of Moses's Law, but he became a Hypocrite, as the Samerian was, and said;

Since the Prophecy belonged to Moses, and the Sacrifice, and the Oblation, and the know∣ledge of the Law to Aaron, what re∣mains there for me?

They relate that Moses having brought the Chil∣of Israel through the Sea, gave Caron a Commission to interpret the Law,

and to collect the Offerings, and made him one of the Chiefs. The Offer∣ings belonged then to Moses, but he bestowed them on his Brother, where∣at Caron was troubled, and envy'd them both, and spoke thus to them;

Behold now the command is come absolutly into your hands, and I have nothing to do with the affairs of the Children of Israel; How long shall I suffer this? It is God, reply'd Moses, who thus disposes of things. I will not believe it, reply'd Caron, if you do not confirm it to me by a Miracle.

Then Moses com∣manded the Children of Israel to come all to him, every one with his Rod; then he ty'd all those Rods together, and cast them into the Tent, where God ordinarily revealed his Will to him. They kept a Guard about the Rods all night, and the next morning they found Aaron's Rod shaking with the Wind, covered all over with green Leaves. That Rod was made of a Branch of Almond-trees.

This is no more miraculous (said Caron) then what the Magicians daily per∣form.

He became thence forward more impious then before, more

wicked, more envious, and more ma∣licious against Moses and Aaron, as God affirms in his Book, when he saith, Caron was of the People of Moses, but he was unjust towards them. Injustice here signifies a persecution without any cause, and a malicious and irrational Dispute. Others af∣firm that Pharao appointed Caron to govern the Children of Israel, and that he treated them injuriously and tyrannically. Tyranny (they say) proceeds from greatness, that is, from the eminence and advantage which any one hath over others. The ad∣vantage he had over them was grounded on his great Wealth, and the multitude of his children. He made (say they) his Garments larger by a span then theirs; His Keys (say they) that is the Keys of his Store-houses, were carried by sixty Mules; Evere Store-house had its Key, and every Key was but a Finger long; they were of Leather. Some affirm, expounding that passage of the Book of the All-mighty and All-good God, where it is said of him, I have not re∣ceived it, but according to the knowledge which is within me; that he was the

best skilled of his time in the Law of Moses. On the contrary, others af∣firm he was skilled in Chemistry; Saguid the son of Musib says, that Mo∣ses had the Science of Chemistry, and * 1.50 that he taught a third purt of it to Josuah, the son of Nun, a third to Caleb, the son of Jethnas, and a third to Caron, but that Caron served the o∣ther two so well, that he learnt the whole Science from them both, and that afterwards he took Lead and Copper, and changed it into pure Gold. Others affirm that Moses taught his Sister Chemistry, inasmuch as his Devotion made him despise Gold, and that his Sister taught it Caron, who was her Husband. They relate that Moses said, it was a pro∣vision for the life of this World, and that he had no need thereof, because it was a perishable thing, and far di∣stant from the truth, which is All-mighty God, and that he quitted what was perishable, which his De∣votion permitted him not to desire, and satisfy'd himself with what was neer All-mighty God. They say that Caron went abroad one day on a white Mule he had, covered with a

Foot-cloth of Purple, and a Golden Saddle, accompany'd by four thou∣sand young Men, and three hundred beautiful young Maids, clad in Silk, and set out with Jewels and Orna∣ments of great value, and divers co∣lours; so that he had marching on his right hand three hundred young men, and on his left three hundred young maids. Others say he went abroad on Horse-back attended by ninety thousand Servants Men and Maids, who belonged to him, young men and young maids all Marriageable. They relate that he gave very re∣proachful words to Moses, and the Children of Israel, priding himself in his great Wealth, Moses taking much at his hands for Kindred sake, and not willing to be incensed against him, till the Ordinance for the payment of Tiths came down. Then Moses made an Agreement with Caron, that of a thousand Crowns of Gold he should pay one, and of a thousand Drachmes one. But his Soul grew the more Covetous, by reason of the great quantity of Gold and Silver which he had, after he had counted it, and found so much. He thereupon as∣sembled

the Children of Israel, and be∣gan to make Speeches to them, and spoke to them in these terms;

Moses has hitherto dealt with you as he pleased himself, and now he would take away your goods. You are our Lord and Master (reply'd they) command us to do what you think good. We must (said he) corrupt such a one, naming a woman of a lewd life, and induce her to calu∣mniate Moses, so as that he may be suspected to have had some dealings with her, that the Children of Israel may be put out of the good opinion they have of him, and have an a∣version for him, and at last quite forsake him.

They promised that debauch'd woman a 1000. Crowne of gold; others say a Basin full of gold. Then the day of one of their Festivals being come, Moses stood up to speak to them; and after he had praised God, and given thanks, he spoke thus;

O ye Children of Israel, God commands you & me also, that if any one among us be a Thief, we should put him a∣way from us; if any one commit Fornication, and be not married, we should punish him with the Whip,

and if he be married, we should stone him. And if you your self have committed those crimes, O Moses, said Caron. Yes, reply'd Moses, though it were my self. Certainly reply'd Caron, the Children of Israel believe that you have sinned with such a woman, naming the de∣bauched woman.

Moses having heard these words sent for the woman, and charged her by him who had di∣vided the Sea, and sent the Law from Heaven, to declare the truth. Then God of his mercy, touched the wo∣mans heart, and she spoke thus:

By the true God, those who say it speak an untruth; but true it is, that Ca∣ron and his people have promised me a reward if I testify'd that you had sinned with me, O great Pro∣phet, who have spoken to God.

Then Moses fell down to the ground, and worshipped God weeping, and made this Prayer to him;

O Lord, if I am thy Apostle, avenge me, for it is impossible for me to endure those who have not thy fear before their eyes. And God revealed his will to him, speaking thus: Command the Earth to do what thou desirest,

and by my permission it shall obey thee.

Moses lift up his head, and said to the people;

O ye Children of Israel, God hath sent me to Caron as he sent me to Pharao; let such of you as are of his party stand near him.

They all withdrew from Ca∣ron, save onely two men, who conti∣nued obstinate in their wrath, their imposture, and their malice. Then Moses spoke thus;

O Earth take them.

Immediately the Earth swal∣lowed them three up to the Waste. Moses said again,

O Earth take them;

and the Earth took them in up to the Neck. Then Caron and his two Companions began to entreat Moses to be merciful to them; but Moses made no account of their Pray∣ers, for he was too much incensed. On the contrary he pronounced the third time the same words,

O Earth take them, and detain them in thy Bowels till the day of Judgment.

Then the Earth swallow'd them up quite, and closed over their Heads. Then said God to Moses:

O Moses, thou art very inhumane, my Crea∣tures implored thy mercy several times, and thou hast not had com∣passion

on them. By my greatness, and by my glory, had they but once called upon me, they should have found me favourable, and ready to hear them.

After that (said the Author) those of the Children of Is∣rael who were not wise, began to say;

Moses has not made imprecations against Caron, but to possess himself after his death of his Tteasures, and his House.

Moses hearing of this was angry at it, and prayed to God that the House of Caron and all his goods might be swallowed into the bottom of the Earth. The All-migh∣ty and All-good God testifies it him∣self, when he speaks thus; And we have made him and his House to descend into the Bowels of the Earth; he means Caron: and no man can relieve him a∣gainst God, and he was not of those who are relieved.

They relate that the Commander of the Faithful, Omar (Gods peace be with him) writ a Letter to Gamrou, the son of Gasus, who commanded in Egypt, after he had Conquered it, and had disposed of the affairs thereof, and had imposed the Tribute on such as he had received by composition, as

well the Coptites, as the other Inhabi∣tants of it. Behold the Tenure of that Letter:

From Gabdol Omar, the * 1.51 son of Chettab, to Gamrou the son of Gasus, God give you his peace, O Gamrou, and his mercy, and his be∣nedictions, and to all the Mussulmans generally. After that, I give God thanks for the favours he hath done you; there is no other God but he, and I pray him to bless Mahumet and his Family. I know, O Gamrou, by by the relation which hath been made me thereof, that the Pro∣vince whereof you have the Govern∣ment, is pleasant and well Fortify'd, well Cultivated, and very Popu∣lous; that the Pharaos and the A∣malekites have Reigned there, that they have display'd therein the marks of their greatness, and of their pride, imagining they were Eternal, and taking where they had not made any accompt. But now God hath esta∣blished you in their Habitations, and put into your power their Wealth, their Servants, and their Children, and made you Inheritor of their Land; praise, and blessing, and thanks be to him. To him belongs

honour and glory. When you have received this my Letter, write me the particular qualities of Egypt, as well in respect of the Land as the Sea, and make me know it as if I had seen it my self. God preserve you.

Gamrou having received this Letter, and seen what it contained, answered Omar, (Gods peace be with him) and writ to him in these terms:

From Gabdol Gamrou, the son of Ga∣sus, the Son of Vail, the Sa••amian, to * 1.52 the Successor of the Apostle of God, (Gods peace and mercy be with him) Omar the son of Chettab, Comman∣der of the Faithful, one of the Cha∣liphs according to the right way, whose Letter I have received and read, and understood his intention; wherefore I will dispel from his spirit the cloud of uncertainty, by the truth of my discourse. From God comes strength and power, and all things return to him. Know Lord Com∣mander of the Faithful, that the Countrey of Egypt is nothing but a blackish Soil, and green Plants be∣tween a dusty Mountain and a red∣dish Sand. Between its Mountain and its Sand there are high-raised

Plains, and levelled Eminences. It is surrounded by an Ascent which supplies it with provisions, and is in compass from Syene to the extremi∣ties of the Land, and the side of the Sea, a Moneths riding for a Man on Horse-back. Through the midst of the Countrey there runs a River, blest in the morning, and favoured of Heaven at night, which rises and falls according to the course of the Sun and Moon. It hath its time, wherein the Springs and Sources of the Earth are opened to it, according to the command given them by its Creator, who governs and dispenses its course, to supply the Province with sustenance; and it follows ac∣cording to the order prescribed it, till such time as its waters being risen, and its Waves rolling with noise, and its surges being come to their greatest elevation, the Inha∣bitants of the Countrey cannot pass from one Village to another, but in little Boats, and a man sees the little Wherryes turning to and ••ro, as white and black Camels in the ima∣ginations of the people. Then when it is come to this condition.

behold it begins to return back, and to confine it self within its Chanels, as it came out of it before, and rose up by little and little. And then the most forward, and the most slothful prepare themselves for la∣bour, they are scattered up and down the Fields in multitudes, the people of the Law, whom God pre∣serve, and the people of Alliance, whom men protect; they are seen stirring to and fro like Ants, some weak, others strong, and wearying themselves out at the task imposed upon them; for that is not obaained of them by their good will, but by force and constraint, by ill-treating and oppressing them. They are seen searching into the Earth, and turning up so much of it as hath been overflown, and casting into it all sorts of Grain, which they hope (with the assistance of God) will multiply therein. And it will not be long ere the Earth puts off the black hew of its manure, and cloaths it self in green, and casts forth a pleasant scent; while it produces Stalks, and Leaves, and Ears, ma∣king a delightful show, and giving a

good hope, the dew of Heaven wa∣tering it from above, and the moi∣sture giving nourishment to its pro∣ductions from beneath. Sometime there come certain Clouds, with a little Rain, sometimes there fall onely certain drops of water, and sometimes none at all. After that, Lord Commander of the Faithful, the Earth displayes her Beauties, and makes a Triumph of her Fa∣vours, cheering up the Inhabitants, and assuring them of a good Harvest of her Fruits, for the sustenance of them and their Cattel, and to be Transported elsewhere, and to make their Beasts multiply. She appears now (Lord Commander of the Faithful) like dusty ground, then presently it is a blewish Sea, and as it were a white Pearl, then like black Dirt, then as green Taffata, then as a piece of Embrodery of divers colours, then like a fount of molten Gold. Then they Harvest their Corn, which being Thrash'd out passes afterward diversly among Men, some taking what belongs to them, and others what does not be∣long to them. This vicissitude re∣turns

every year, every thing in its Season, according to the order and providence of the All-mighty; may that great God be ever praised, bles∣sed be he, the best of Creatures. As to what is necessary for the carrying on of these Works, and what should make the Countrey populous, and well cultivated, maintain it in a good condition, and make it ad∣vance from good to better, accord∣ing to what hath been told us by such as are acquainted therewith, as having had the government of it in their hands, we have made a parti∣cular observation of three things; The first is, not to credit the mali∣cious discourses of the meaner sort of people, against the chiefest of the Countrey, because they are envi∣ous, and unthankful for the good which is done them. The second is, to lay out one third of the Tri∣bute raised therein towards the re∣paration of Bridges, and Causeys. And the third is, not to raise the Tribute out of any Species, till it be in its perfection. This is the De∣scription of Egypt, Lord Comman∣der of the Faithful, whereby you

may know it, as if you had seen it your self. God continue you in your good conduct, and make you happily manage your Empire, and assist you to undergo the charge he hath imposed on you, and inspire you with an acknowledgment of the favours he hath done you. Peace be with you; May God be praised, and assist with his favours and be∣nedictions our Lord Mahumet, and those of his House, and those of his party.

The Commander of the Faithful Omar (Gods mercy on him) having read (says the Author) Gam∣rou's Letter, spoke thus; He hath made an exquisite Description of the Land of Egypt and its Appurtenances; he hath design'd it so well, that it cannot be mistaken by such as are ca∣pable of knowing things. Praised be God, O Assembly of Mussulmans, for the favours he hath done you, by bringing you into the possession of Egypt, and other Countries. He it is whose assistance we all ought to im∣plore.

They relate, that when the House of Gamrou, the son of Gasus, was de∣molish'd and made part of the great

Mosquey of Masre, there was found in a corner a stone, on which these verses were written: Slight not a fa∣vourable occasion, wherein thou maist stretch forth thy hand to do some good; We live but to die, and death is deceit∣full; from one hour to another, there is a change of affairs. They relate also that while the same Gamrou was Go∣vernour of Egypt certain Coptites came, and made evil reports to him against certain persons, about affairs which he knew nothing of, thinking by that means to insinuate themselves into his favour, and be powerful about him; but he reproved them of it say∣ing;

O ye Coptites, who are here as∣sembled, know that when any one comes to give us evil reports of his Brother, we shall advance his Bro∣ther to higher Dignity, and debase the Detractor, for the Detractor envies the prosperity of his Neigh∣bour, and endeavours to ruine him; the cauldrons of his malice boil in his breast, so that it rises up into his Tongue, and these wicked dis∣courses are the smoke of that fire which sets them a boyling. He said also (Gods peace be with him)

he who makes ill reports to thee, calumniates thy self; he who speaks ill to thee of another, speaks ill of thy self.

He said sometimes to his Captains, and those whom he em∣ployed about his affairs;

Use me not as a Dagger to stab people with∣all. Shew your selves kind and obliging to all, for who would live in peace must practise it. Be care∣full to secure the High-ways, and protect Travellers; Punish the wicked, that they may be kept in by fear, and that the Marchant be in safety; Strive not with the weak for the things whereof they are pos∣sessed; claim not the thing where∣with they sustain themselves; eat not of their Bread in their Houses, that you may have no remorse of Conscience. Understand you not what is read to you out of the Book of your Lord, which was inspired into the heart of your Prophet? (Gods peace and mercy be with him) He will not desire your goods of you, that you might not mutual∣ly desire them one of another, and that you be not covetous in your hearts, and that that may not make

a discovery of your maliciousness.

Abunasre of the West (Gods mercy * 1.53 on him) in the Book of the Histories of Egypt, which God continue popu∣lous and well cultivated, says, that on the Castle-gate at Masre, in the time of the Romans, before the Mus∣sulmans conquered Egypt, there was near the great Gate of the Church of Mugalleca, called the Gate of Grace, an Idol of Brass, in the form of a Ca∣mel, with the Figure of a man rid∣ing on him, having an Arabian Tur∣bant on his Head, and his Bow over his Shoulder, and Shoes on his Feet. The Romans and the Coptites, when any one injured or unjustly persecuted another, came to that Statue, and standing before it, he who suffered the injury said to him who did it;

Give me what belongs to me, other∣wise I will make my complaint to that Cavalier, who will oblige thee to do me right by fair means or by foul.

By that Cavalier they meant Mahumet, (Gods peace and mercy be with him) for it is written among them in the Law of Moses and the Go∣spel, where the countenance and po∣sture of Mahumet is described; He shall

ride or the Camel, and have Shoes on; he shall carry the Arabian Bow, and have a Turbant on his Head: Gods peace and mercy be with him. When Gamrou came to Egypt to conquer it, he and the Mussulmans (Gods peace be with them) the Romans perceiving they would certainly be subdued, and not doubting of the Victory of the Mussulmans, hid that Statue under ground, that it might not serve the Mussulmans for an Argument against them in the dispute. I have heard (says the son of Lahigus) that that Sta∣tue had continued in that place seve∣ral thousands of years, and that they knew not who had made it; God knows how it stands. This story minds me of another, which is this; The Sultan the Malcolcamel, Mahumet * 1.54 the son of Abubeker, the son of Job (Gods mercy on him) sent the son of Sagad Ambassador into one of the Is∣lands of Andalouzia, the Soveraign whereof (as I think) was the Empe∣rour. This Ambassador returning, related to the Sultan what strange things he had seen in the Island. He told him among other things he had seen, opposite to a Church belong∣ing

to the Romans, a Statue of Stone in the form of an Ass, with a man upon it, set on a square Pedestal, so that the Statue and the Pedestal were all of a piece, of a black bright stone; and all who entered into the Church, or came out of it, did spit upon the Statue, and railed at it, then turned away from it. I ask'd the King (continued the Sagadian as he related this story) as I sate with him, what figure that was, and he told me that the Romans thought it a Statue of the Prince of the Mussulmans. Where∣upon (added he) I felt my self smitten with the Zeal of the Mussulman Reli∣gion, which obliged me to speak thus to him;

Certainly great King, this people is ill informed of that Statue, and the opinion they have of it far from any likelihood of truth. Why? said the King. Be∣cause (said I) he whom they imagine it represent, never rid but upon Ca∣mels; on the contrary, 'tis the Mes∣sias (Gods peace be with him) who rode on an Ass. The King there∣upon sent for a company of Priests and Monks, and related my discours to them, and they doubted not but

that I had reason, and spoke the truth, which made them presently consider what they should do with that Figure. The result was, that ere next day was over, they prepared it a Chappel, where they lodg'd it in the Church, afterwards burning in∣cense before it, and cloathing it with Silk, and making a Procession about it, and doing it great honours with much Devotion. This was a business (said they) which was con∣cealed from us. This Figure had not been set up in this Countrey, had it not been the Figure of the Messias; for this is not the Countrey of the Mussulmans, and their Prince never came thither.

He who re∣lated this story, said to the Sultan; Have I sinned in doing so? No, by the true God, said the Sultan, on the the contrary, you have done well, and deserved reward; since what you did was out of the good zeal you had for the Mussulman Religion, and the service of the Prophet, Gods peace and mercy be with him. As to the Statue, that is it which the Christians adore, and wherein they put their hope.

The Sangian relates in his ancient Annals, that one of the Caliphs of this Province caused Tribute to be paid at great Constantinople, and that Geu∣har General of the Armies of Mugaz∣zoldinil built the City of Cairo, which was called from the name of the Chaliph, Cairo of the Mugazzoldi∣nil, * 1.55 and founded the Castles. They say he dilated his Conquests as far as Damas, before the Mugazzoldinil en∣tered into Egypt.

They relate, that in the seventh year of the Prophet's Retreat, God replenish him with his Favours and Benedictions, Chatteb the son of Abu∣balig came into Egypt from the Mu∣caux, bringing along with him Mary * 1.56 the Egyptian, and another young La∣dy, which they said was her Sister, and that the Apostle of God (Gods peace and mercy be with him) be∣stow'd her on Chasan the son of Tha∣bet, who had by her his son Gabdorra∣chaman. His Mule was a great Hedg∣hog, and his Ass a wild Goat. The Mucaux, who was then Cesar's Lieu∣tenant in Egypt, made him a present of all that.

Gabdolaglai the Othmanidan relates

what follows; I said one day to * 1.57 the son of Sagad, the Egyptian Lawyer, (Gods mercy on him) Tell us something, whereby we may know the excellency of the Countrey of Egypt. To that purpose (said he) 'twere sufficient to tell what Histori∣rians relate of the son of Masgud, and what the Prophet (Gods peace and mercy be with him) said to him of E∣gypt before he died. We were toge∣ther (said the son of Masgud) in the House of our Mother Gaisa, (Gods peace be with he▪) and the Apostle of God (Gods peace and mercy be with him) cast his eye on us, being pressed with pain, with tears in his eyes, and declared to us, that he should die with∣in a short time, speaking to us in these terms;

You are welcome, God give you a good and a long life, God preserve you, God govern you, God unite you, God protect you, God make you prosper, God raise you to honour, God give you peace. I I recommend to you the fear of God, and I recommend you to the All-mighty and All-good God, and I pray him to have a care of you, af∣ter me. O Apostle of God (said we

to him, when will your day be? The time is very neer, (said he) be∣hold I return to God, and to the Garden of Retirement, and the Pa∣radise above. Who shall wash you (said we) O Apostle of God? The men of my House (reply'd he) ac∣cording to the order of their near∣ness. In what shall we bury you, O Apostle of God? (said we.) In my Garments, if you please, (said he) or in those of the happy Arabia, or in the white ones of Egypt. Who shall make the Prayer for you, O A∣postle of God? (said we weeping.) Trouble not your selves for that; (said he) God be merciful to you, and reward you for the care you have of your Prophet. When you have wash'd me, and laid me into a Sheet, put me into my Coffin, which is here by the side of my Tomb, then depart from me for a while, till my good friend Gabriel hath Prayed for me, and after him Mi∣chael, then Esraphiel, then the Angel of Death, with many other Angels, whom God Bless; After that re∣turn to me, and come near me one after another, and pray God hearti∣ly

to grant me peace and mercy; and forbear importuning me with Cries, Weeping, and Lamentations. The first who shall make the Prayer for me, shall be the men of my own House, then their Wives, then you. Continue in peace with those of my Companions who are at a great di∣stance from me; and with those who have followed me in my Reli∣gion, till the day of the Resurrecti∣on. I make you witnesses of the Benediction which I give all those who have embraced the Mussulman Religion.

This is the Testament which the Prophet (God grant him peace and mercy) made before his death. It suffices for the glory of Egypt, that he mention'd it at his death, and that he ordered they should bury him in the white Garments of Egypt. What greater glory can there be then that!

The incomparable old Man, Doctor of the sayings and actions of the Pro∣phet Abugabdol Mahumet, the son of Negaman (Gods peace be with him) * 1.58 relates, upon the credit of him from whom he heard it, that the Apostle of God (God grant him peace and

mercy) spoke one day in these terms;

The hand of God is upon Egypt, the Inhabitants of it are favoured with a particular Protection from God, and with a happy prosperity.

The Ancient Abugabdol explicating these words of the Prophet, speaks thus;

That hand signifies Power and Di∣vine assistance.

Guebad the son of Mahumet, (Gods peace be with him) speaks thus;

Sit∣ting * 1.59 one day in the great Ancient Mosquery of Masre, which God pre∣serve, I heard a Citizen who related it as a thing which he had learnt from some great Person, that it was on a time asked one of the Sages of Egypt, What is the most delightful thing that ever you saw? Fruit (reply'd he) when they appear clustered all about the Trees and Plants like Clouds, which closely follow one an∣other. What was the best thing you did ever eat? What was presented to me (said he) in a quiet place, with∣out trouble and disturbance, when I have been very hungry. What was the most pleasant Drink you ever tasted? The remainders (said he) of the o∣verflowing of the Nile of Egypt in

the Spring time. What was the most delightful thing you ever heard? The eloquent voice (said he) of a Person reading the Alcoran, and pronouncing it distinctly, with∣out Singing and without Artifice. In what did you find your self most commodiously clad? In Linnen half worn out (reply'd he) in Sum∣mer, and in any other Cloath or Stuffe in Winter. Do you find any thing better then that? Yes (reply'd he) Health.

It is related of one of Lawyers of Egypt (God shew him mercy) that he said; I have heard a man who related in the Tent of the Commander of the Faithful Gamrou * 1.60 the son of Gasus (Gods peace be with him) or over against it, as a thing which he had from Mecdad the son of Magdaquerbe, the Zebidian, that the Prophet (Gods peace and mercy be with him) spoke thus;

No man can eat any thing better in this World then what he eats by the labour of his hands. For the Prophet of God David liv'd by the labour of his hands.

'Tis related of Bara (Gods peace be with him) that he said thus upon this occasion; The Prophets

and Devout persons, have always en∣deavoured to get their Livelihood by lawful ways; Adam (Gods peace be with him) was a Labourer, Seth a Weaver, Edrisus a Taylor, Noah a Carpenter, Cadar a Mule-keeper, David an Armourer, Abraham a Sower of Seeds, others say a Weaver of Lawn, Salich a Marchant, Moses and Saguib, and Mahumet, (Gods peace and mercy be with them) were Shep∣herds, Locman a Taylor, Jesus the son of Mary a Pilgrim, Abubeker, and Omar, and Othman, and Gali, and Gabdorrachaman, the son of Guph, and Talche, were Merchants Trading in Cypres and Lawnes, Maimoune the son of Meharam, and Mahumet the son of Sirin, were also Lawn-Merchants, Zebir the son of Gauam, and Gamrou the son of Gasus, and Gamer the son of Carir were Silk-Merchants, Job the Skinner sold Goats-Skins, Sagad the son of Abuvacas drove a Trade in Dyers Woad, Othman the son of Ma∣humet the Lachamian was a Taylor, Malich the son of Dinar was a Writer.

Neguim the Deaf (God grant him mercy) related to my what follows; There was (said he) in the Caraph at

Masre a devout man, who stood every * 1.61 Friday at the Gate of the great old Mosquey, of the same side with Gam∣rou's House, after the Prelate had concluded the Prayer, and cry'd out with a loud voice; There is no other God but the great God alone, without As∣sociate; It is he who Reings; He ought to be Praised; Life and Death proceed from him; He ever lives and never dies; That which is good is in his Hand; To him all things return; He is able to do all things. All those who heard him repeated what he said, till there re∣mained but few persons in the Mos∣quey; then at last he said; O Assem∣bly of the Faithful, he who abstains from things forbidden, obtains remission of his Sins; he who is content with what God sends him, hath Wealth enough; he who eschews evil, is in safety. He cea∣sed not to do this, till God call'd him, God grant him mercy. He lies Buried in the Cemitery of Masre, which God protect against its Enemies, and keep in his Holy custody, Amen. It is in God we hope, it is good to wait upon him; God grant peace to our Lord Mahumet, and to those of his House, and those of his Party, and fill him

with his Benedictions. Behold the Book finish'd by the grace of our glorious Lord; let him be praised, and exalted, and glorify'd.

This Copy (which God Bless) was finished in Writing, the 14th. day of the venerable Moneth Regebe, in the year 992. at Tibe the Noble, God bless her Nobility, and replenish her with his Favours.

Tibe is a City in Arabia, according to the Geuharian. The 14th. of Re∣gebe 992. Corresponds to the 22. of July 1584.

FINIS.

Notes

• * 1.1

  Words of Mahumet advantage∣ous to E∣gypt.
• * 1.2

  Augmen∣tation of the Nile.
• * 1.3

  A young Virgin Sa∣crificed for that end.
• * 1.4

  Pharao.
• * 1.5

  Haman.
• * 1.6

  Sources of the Nile.
• * 1.7

  Causes of ••s over∣flowing.
• * 1.8

  The Q••∣lities of E∣g••pt.
• * 1.9

  The Histo∣ry of the Ez••pti•••• Slave.
• * 1.10

  Qualities of Egypt.
• * 1.11

  The Nubi∣ans.
• * 1.12

  Gamra and Zep••∣ta.
• * 1.13

  Belsa Son of the Coptesse.
• * 1.14

  Omar.
• * 1.15

  The 〈◊〉〈◊〉 〈…〉〈…〉
• * 1.16

  Mamunus.
• * 1.17

  Barbari∣ans.
• * 1.18

  The Ra∣jan Jo∣seph's Pha∣rao.
• * 1.19

  Geouna.
• * 1.20

  Strabo calls these kinds of Lands 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.21

  Manhi.
• * 1.22

  Lahon.
• * 1.23

  The Name of Alphiom.
• * 1.24

  Joseph.
• * 1.25

  Alphiom II.
• * 1.26

  Geomery.
• * 1.27

  The Nilo∣meter.
• * 1.28

  Alphiom III.
• * 1.29

  Alphiom IV.
• * 1.30

  Its Reve∣nue.
• * 1.31

  Joseph's Prison.
• * 1.32

  The place of Jacob's Camel.
• * 1.33

  Zelicha Joseph's Mistress.
• * 1.34

  Caphor's Prayer.
• * 1.35

  Joseph's prayer.
• * 1.36

  Gize.
• * 1.37

  The Pyramids.
• * 1.38

  Macherir the blind Man.
• * 1.39

  Mussulman Doemons.
• * 1.40

  The Piramids.
• * 1.41

  Babelain.
• * 1.42

  Babylon.
• * 1.43

  Quisias the son of Caltham.
• * 1.44

  The front of the Mosquey.
• * 1.45

  The aug∣mentati∣ons of the Mosquey of Masre.
• * 1.46

  Reading of History in the Mosquey.
• * 1.47

  The green Tables of the Mos∣quey of Masre.
• * 1.48

  Pharao's Castle.
• * 1.49

  Caron the Wealthy, who is Corah.
• * 1.50

  Chemistry.
• * 1.51

  Omars Letter to Gamrou.
• * 1.52

  Gamrou's Answer to Omar.
• * 1.53

  A Statue of Mahu∣met at Masre.
• * 1.54

  Another Statue of Mahumet.
• * 1.55

  Cairo.
• * 1.56

  Mary of Egypt.
• * 1.57

  The last words of Mahumet.
• * 1.58

  Other words of Mahumet.
• * 1.59

  The words of a Sage of Egypt.
• * 1.60

  The Pro∣phets and Devout Persons liv'd by their La∣bour.
• * 1.61

  The cryes of a De∣vote at the Mos∣quey-Gate of Masre.