THE PRESENT STATE OF EGYPT; Or, A new RELATION OF A LATE VOYAGE INTO THAT KINGDOM. Performed in the Years 1672. and 1673. By F. VANSLEB, R. D.  
Wherein you have an exact and true Account of many Rare and Wonderful Particulars of that Ancient Kingdom.  
Englished by M. D. B. D.  
LONDON; Printed by R. E. for John Starkey, at the Mitre in Fleetstreet, near Temple-Bar. 1678.   

TO THE READER.  
Ingenuous Reader,  
TO thee alone I recommend the perusal of this Journal, which not only myself, but some other judicious Persons have thought worthy to appear in our Tongue, and amongst the Curioso's of our Nation. The Author is well known to be a Man of Integrity, and one that scorns to impose upon the World an untruth; of which, in this occasion, nothing can tempt him to be guilty. If therefore some Particulars look with a strange and unprobable Countenance, be not so unsociable in thy persuasion, as to reject whatsoever thou hast no demonstration to prove. A ridiculous Humour, and a pernicious Rule, which tends to deprive us of the benefit of many Knowledges, both in Divine and Humane Matters. It is unlikely that such a Person of discretion and interest in the World, as he is known to be, should so much forget his reason, as to subscribe his Name to such falsehoods, as may be easily discovered at Rome, in the place of his ordinary abode. I confess some Observations are trivial and ordinary, but others will prove satisfactory to such worthy Souls as desire to know the passages of the World, and Foreign Nations. This Country of Egypt hath heretofore been the richest Magazine of Learning, as well as of Provisions: It hath flourished in all Manual Arts, and the rarest Sciences. No doubt but that there are yet to be seen some Monuments of the Primitive Grandeur and Learning of the ancient Inhabitants: As therefore Vanslebius hath judged them worthy to be visited in his Travels, and afterwards of this account which he gives in Print, I think them not unworthy of thy knowledge; which thou mayest perhaps improve in the interpretation of some obscure passages of holy Writ, and for other purposes according to thy Profession.  
Vale, M. D.   

THE PRESENT STATE OF EGYPT: OR, A New Relation, or Journal, of the Travels of Father Vansleb through Egypt.  

IN the Year 1671. about the 8th of May, I was at Marseilles, with an intention to sail again into Egypt: for that purpose I found an opportunity, the Ship the Three Kings, Commanded by an Aged Captain named Artaut, was ready to departed for Alexandretta. I went aboard, and set sail from the Port the 20th of the same Month, straight towards Malta, where we remained five days, and after directed our Course to Lernica, in the Island of Cyprus, where the French Merchants make their abode; on the Seaside, looking towards the South, we arrived the 17th of June.  
As soon as I set foot ashore, I fell desperately sick of an ordinary Disease to all Strangers, proceeding from the Infection of the Air, that is an Enemy to them: But my Distemper could not hinder me from going to Nicosia, the chief City of the Island. When I felt my Malady increasing every day, and the rather through the dangerous Infection of the Plague which was then in the Island, I resolved to be carried to Tripoli in Syria, the nearest and most convenient Port where the French Nation hath a Consul: Whilst I was at Nicosia, Captain Artaut was departed with his Ship for Alexandretta, and the 26th of June I went aboard another Ship in the Haven of Lernica, and the next day with a favourable Wind we landed at Tripoli.  
Though I had forsaken the infectious Island, the disease of my body forsook me not, but grew to that pass, that I prepared myself, as Christianity enjoins us, to leave the World: Nevertheless, at the end of 35 days, my distemper being weary to torment me, suffered me to recover a little strength; and though I was but weak, I went aboard a Ship bound for Aleppo the first of Septemb. arrived the 13th, and abode there four Months.  
About the last of Decemb. I went to Damascus, where I remained a Month, and from thence to Seyda, where I was also two Months.  
My purpose is not to give any account of the Curiosities of Lernica, of Nicosia, of Tripoli, of Aleppo, of Damascus, and of Seyda. These Towns are sufficiently known to all the World, by the many Relations already published of the Levant Countries: Besides the shortness of the time of my abode there, together with the inconveniency of a Quartan Fever which kept me company sixteen Months, suffered me not to inquire into any such matters. I shall therefore in this Treatise give an account only of what Curiosities I have seen in Egypt, where during the space of twenty Months I have had the leisure and opportunities to take a view of the most remarkable things, with the greatest exactness and care imaginable, which hath never been done of this famous and beautiful Country till now.  
The 19th day of February, 1672. I took Ship at Seyda, a Town of Phoenicia, to sail for Damietta in Egypt; but a contrary Wind risen, and brought us back to Seyda again, where we remained till the 16th of March. I went then aboard, and met with a favourable Gale, that drove us very happily to Bogas, which lies at the Mouth of the River Nilus.  
I think it convenient, before we proceed, to give a general account and description of Egypt, that the things that I shall hereafter mention may better be understood.   


A General Description of Egypt.  
I'm, one of the three Sons of Noah, had four Children Males, Cus, Misraim, named by the Arabs Beidar, Fut, and Canaan. Cus was the Father of the Abyssins', Misraim of the Copties and Nubians, Fut of the Africans, and Canaan of the Syrians, and their Neighbours.  
Misraim after the Deluge, as Macrisi an Arabian Historian saith, pitched upon Egypt, made there his abode, and left it and the Country, as far as the farthest part of Africa, to his Posterity. He had likewise four Sons, Ischemun, Atrib, Sá, and Coptus, unto whom he divided the Land of Egypt in four equal parts; Coptus had all that tract of Land, from Isvan to the City of Coptus; to Ischemun he allotted the Country from that City to Menuf; to Atrib he gave the Heart and middle of Egypt, now called Delta; and to Sá he appointed all the Continent, from the Province of Beheire as far as Barbary. They all builded Cities in their several Dominions, calling them by their own Names. We shall mention them in the sequel of this Discourse.  
After the decease of their Father, the four Brothers were at variance about the Sovereignty, neither of them could endure a Partner. At last they resolved to end their Controversies by a Battle, which was to give the chief Command to the Victor.  
Coptus the youngest overcame all the rest of his Brethren, and was acknowledged by them as their Chief Lord. He chose the City of Menuf, or Memphis, where his Father lived, as his Royal Seat. From this King Coptus all the Race of the Egyptians are now called Copties. Likewise from this first King, the Greeks have given the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Land of Egypt, by changing the K into G; which is the custom not only of this Language, but also of the Arabian, as may appear by the words Nekkade, and Dunkala, written in Arabian with a K, and nevertheless they are pronounced in discourse Neggade, and Dungala, as if they were written with a G. They are the names of two Towns; the one in the Upper Egypt, and the other in Nubia.  
The Moors and Copties, Natural Inhabitants of the Country, call it Massr, from Misraim the Son of Cham, and the Grandchild of Noah, who first laid the Foundations of it after the Deluge. And from the same Misraim, the Turks have named it Missir, and the Jews Eretz Misraim, the Country of Misraim.  
Egypt is situate in Africa, according to the common and ordinary Opinion; nevertheless, some of the Ancient Geographers have placed it part in Africa, and part in Asia, making the River Nilus as the Bounds between these two great parts of the World.  
Egypt is bounded on the South with Nubia, and the last City of Egypt is Isvan, called by the Europeans Siene, which is commanded by the Bay of Girge; on the West it hath the Provinces of Vah, and Barca; and on the East are the Deserts that divide it from Palestina; and on the North is part of the Mediterranean Sea.  
It stretcheth itself in length from the City of Isvan to the Mouth of the River Nilus; at Rosetta, in a straight line, that is from South to North about five hundred and threescore miles: it is not possible to declare it precisely, because they are not wont to measure the Country by Miles, or by Leagues, but by the Camel's Journeys only. I say here nothing, but according to the Relation of the Authors that have examined it.  
It is divided, according to the accounts of the Divan, or Treasury, into three parts: 1. Into Said, or the Upper Egypt, which gins at Sint, and extends as far as Isvan. 2. Into Vostani, or the middle Egypt, in respect of the Said and Cairo: And 3. Into Bahri, or Inferior Egypt. The middle gins at Gize, a Village over against Boulac, and reaches as far as Momfallon▪ and the lower commenceth at Cairo, and includes Alexandria, and Damietta.  
The Upper Egypt, or that part of it which is habitable and useful, is very narrow. In the widest part, a Horse in four hours may pass over it; in some places it is not above three hours riding: and the Country in both sides is wild, sandy, and hilly.  
I cannot give an exact account of its wideness in the middle, but yet I am persuaded it is not much larger nor wider than the higher part; for being situated between both, Egypt gins to grow wider about Cairo; it must needs follow, that the middle is not much wider than the upper part, unless it be about the Cascieflik of Fiúm, where Egypt in the middle gins to be wider; but yet I cannot give any exact account of it.  
The Inferior part is wider: The Inhabitants reckon about 70 miles from Damietta to Alexandria, the most Western-Town upon the Sea-Coast.  
A Learned Person of this Age, in a discourse concerning the causes of the Inundation of Nilus, hath very well proved against the Ancient Philosophers, that the lower Egypt hath always been, and is not a new gift of Nilus. He grounds his Opinion first upon Homerus, who mentions the old City of Canopus, which was at one of the chief entrances into Nilus from the Sea. Secondly, upon the testimony of Moses and David, Ps. 77. who have mentioned the City of Tanis, where was Pharaoh's Court, and where God performed great Wonders.  
Egypt was always governed by Kings, but the Royal Seats have not always continued the same, for the Conquerors have altered them according to their pleasure.  
The first Royal City, as Macrisi saith, was Amsus; but the Waters of the Deluge having ruined it, the Posterity of Noah built Menuf, or Memphis, which was the Seat of the Ancient Kings of the Race of Coptus, till Nabuchodonozor had sacked it. When Alexander the Great had built Alexandria, he made it the Principal City, where all the succeeding Kings of the Greeks made their Residence for nine hundred years, till the Arabians had taken Egypt, and made Fostat Metropolis. But when Giauher, the General of Meez le Din-alla had built Cairo, about the year of the Hegeira 362. he called it Dar il Memleke, that is the Royal Seat, which it hath been ever since.  
Egypt hath been governed by three several sorts of Mahometan Princes, since the Arabians took it from the Greeks.  
The first were named Omara Massr, or Lords of Egypt, without any other Title. They were all Arabians, and Successors of Amru ibn il Ass, who was the first Conqueror, and after to Abu il Fevares, the last of that Race. We reckon one hundred and twelve Princes of Egypt, during the space of 337 Years, seven Months, and twenty Days. Their Conquest happened about twenty years after the Hegeira, and ended in the year 358. They all dwelled at Fostat Masser, or thereabouts.  
The second Race of the Arabians were called Caliphs'. They began to take that Title, when General Abuhassein Giauher had built Cairo by the Order of Meez le Din-alba, who was then Prince of Barbary, and Conquered Egypt, and took it from the Arabians. Egypt was afterwards governed by its Caliphs' about 108 Years, 4 Months, and 22 Days; that is, to the death of Adet le Din-alla, who was the last and Eleventh Caliph.  
The third sort, named Sultan's or Sultan's, succeeded immediately after; of them there have been of four Nations.  
The first, who was the Posterity of a certain Eijub, were called Sultan's Curds.  
The second came from beyond the Seas, & were named Mamaluk Turks, because they had been before Slaves, and sold by the Merchants of Constantinople to the Kings of Egypt, who caused them to be brought up and instructed in all Martial Discipline. When the King was dead, one of these Slaves was chosen to succeed in the Throne.  
The third sort were styled Mamaluks Circassians, because they came originally from Circassia, and were brought thither by the Merchants as the former, and sold also as Slaves to the Kings of Egypt, who caused them to be also trained up as the former, unto whom they succeeded in the Regal Dignity and Command.  
The fourth sort, who are now in possession, are the Sultan's of the Race of Ottoman, who overcame the Circassian Sultan's in the year 922. of the Hegeira; for Sultan Selim Conquered this Kingdom in the year 1517.  
Egypt is inhabited at present by Copties, Moors, Arabians, Turks, Greeks, Jews, and Franks, and other strange Nations; but as they are not numerous, they deserve not to be mentioned.  
The Copties or Copts are the Natural Inhabitants of the Country, thus called, as we have already said, of Coptus the Son of Misraim, who was King of Egypt after his Father.  
The Moors, who are named by the Arabians Aulad i'll Arab, or Children of the Arabians, are likewise as well as the Copties descended from the same Father, but they are become Mahumetans, and it may be since they have Conquered Egypt, there are some amongst them yet that are come from the Arabians.  
The Arabians are a people of Arabia, and though they live in Egypt, they have no communication with the Moors, who are originally of the Country. They are of many differing Generations, governed by their several Chieftains, whom I shall mention in the sequel of this discourse.  
The Turks have established themselves there since Sultan Selimus conquered Egypt. These govern the Country, defend it, and act in all Offices of State.  
The Greeks that live there now, and that make yet profession of the Christian Religion, have been invited thither by the great Trade of Egypt; for there is no sign of the Ancient Greeks, who established themselves there when Alexander the Great conquered Egypt; if there be any, they are mingled with the Copties, and are called by their names.  
And because the Greekish Emperors that followed the Council of Chalcedonia were glad to encourage a Party in Egypt against the Copties, sworn Enemies of that Council, they protected there the Greeks that went thither from Greece, that submitted to that Council, and gave them means to establish themselves in this Kingdom; since that time the Greekish Religion hath been there professed.  
The Jews have always lived there; at present they are very numerous, and are in great repute, chief at Cairo, and in the Maritime Towns: but unless it be in such places there are none to be found, for if their occasions call them into the Country, they usually disguise and hid themselves; for when the Countrypeople find them out, they abuse and affront them strangely.  
The Copties at present in Egypt are not numerous, in comparison of what they have been heretofore; for in the days of Amru ibn il Ass, who took this Country from the Greeks, there was of this Nation six hundred thousand that paid him Tribute: but now, according to the relation of their own Patriarch, there is scarce ten or fifteen thousand. One of the Causes of this decrease, was their constancy in the Christian Religion, in the time of the Romans; their Governors were so furious against them for that reason, that they have put to death millions at a time: for the Histories tell us of the Governor under Dioclesian the Emperor, who massacred in one night, at Christmas, fourscore thousand; who are buried upon Mount Achmim in the Upper Egypt. And at another time near Isna, either the same Governor, or another, put to death so many that they were not to be numbered, for they covered fourscore Fiddans, or Furlongs, with their dead martyred bodies: The Fiddan in Egypt contains 400 Cassabs or Yards, every Yard is 6 Cubits.  
Another Cause of their decrease in the days of the Christian Emperors, was their obstinacy in maintaining the Error of Dioscorus, one of their Patriarches, concerning one Nature, one Will, and Person in Jesus Christ, which caused them to suffer almost the same destructions as they had done formerly under the Heathen Emperors for the Christian Faith: For when the Greek Emperors offered to force them to leave the Error of Dioscorus, and to embrace the Faith established in the Council of Chalcedone, and when they found them disobedient and inflexible; they made use of the Sword to compass their design. Amongst the rest the Emperor Justinian, as Macriz saith in his History of the Patriarches, caused two hundred thousand Copties to be killed at Alexandria for that very purpose. I shall not mention the Cruelties of the other Emperors his Successors exercised upon them. So that such as survived after such like Massacres, when they saw the danger that attended the profession of this Opinion, and of appearing in the Cities, they retreated into the wilderness, or withdrew themselves into the Monasteries, in despair, to lead a Monastical life, without marriage, or thinking to propagate their Nation.  
After this, the Mahometan Kings and Princes, that have governed Egypt since the Christian Emperors, when they found them rebellious against their Government, have not spared them. They have killed the Chief, sold for Slaves the Wives and Children of others, so that the weaker sort have been forced to turn Mahometans. By this means, after so many evils, this Nation is reduced to a very small number.  
They were anciently Heathens, every City had a God to adore.  
Abusir, or the old Busiris, worshipped a Calf. Alexandria, the ancient Racotis, adored Serapis of Stone. Achmim, which is the old Panos, acknowledged Apollo. Bana worshipped a Dog. Bassa, or the old Bubastis, had for God a Lion of Stone. Eida adored Serapis. Ischemunein, which is the ancient Hermopolis, worshipped a Man of Stone. Isvan, called by the Copties Sevan, reverenced the Tree Lebaca. Cous worshipped the Moon and Stars. Mindadi the Figtree of Pharaoh. Memphis a Calf. Atrib, or the old Atribis, adored a Calf of Stone. Semennut, which is the ancient Sebennis, worshipped a Calf of Brass. Sa a Hog of Stone. Tuba had a respect for the Water and all that is therein. I have taken all these particulars out of an old Manuscript in Arabic, that I have seen in the Monastery of S. Anthony.  
But since the coming of our Saviour Jesus Christ, they have been some of the first that have embraced the Christian Religion, at the preaching of the Apostle S. Mark. They have continued in the right Faith, till Dioscorus their Patriarch fell into this Heresy, That in Jesus Christ there was but one Nature, one Substance, one Will, and one Operation. This Error with its Author was condemned in the Council of Chalcedone, and such as receive it are counted as Heretics by the Church of Rome; therefore they have been persecuted by the Christian Emperors in times past.  
But because I treat more amply of their Belief and Ecclesiastical Ceremonies in another Book named the Church of Alexandria, which I composed for that purpose when I was at Cairo, therefore I will say no more at present.  
The Egyptians have often changed their Language. The first and ancient Language of the Country was that of the Copties, which was used all the time that their Kings reigned in Egypt. But when Alexander the Great had subdued that Country, they were forced to learn the Speech of their Conqueror, which was the Greek, since commonly spoken in Egypt above nine hundred years, till the Arabians had driven away the Greeks. They brought in the Arabian Tongue, which is now commonly used.   

Of Saida, or the Upper Egypt.  
SAid in Arabic signifies a Place or a Country, higher and above another: Therefore because the Upper Egypt is higher and above the Lower, it bears this Name. The Arabians call it yet Vogh i'll ard, or the Face of the Country, being situate on the South of Cairo. The Hogia's or Priests of Mahomet turn that way their Faces, when they begin to call the Congregation to Prayers, because Mecha is towards the South, in respect of all the Territories of the Ottoman Empire.  
Giafer ibn Daleb, an Arabian Historian, saith, that it is twelve days journey long, as they march with Camels in Egypt; but it is not above four Hours travelling from side to side in the Country that is inhabited: for if we should comprehend in the breadth the Mountains of Sand on the East and West, it is a great deal broader than we have said.  
The City of Isvan is the farthest Confine towards the South, which is in the Cascieflick of Ibrîm. On the East it stretcheth forth as far as the Red-sea, and on the West as far as the Province of Vah.  
The Chief City heretofore was Hú, whereof I shall speak hereafter more at large; but now the Capital City is Girge, where lives the Sangiac-Bey that governs it.  
Anciently certain Princes ruled here in the time of the Arabians, called in their Language Omara Said. They dwelled then at Hú, which is, the old Diospolis, surnamed the Upper, distant from Girgé about a days journey, and on the same side of the River Nilus as we go up: But when Girgé was enlarged by time, and Hú fell to decay, the Princes of Said settled their abode at Girgé, which hath been always the Chief City since that time till now.  
About fifty years ago the Turks drove away from thence those Arabian Princes, and in their stead they put the Sangiacbeys, who are Natural Turks; the first was named Soliman-Gianballat.  
This puts me in mind of a mistake of James Albertus in his discourse of Egypt; he saith, that Said was about 60 years ago a Kingdom of itself, to which the Grand Signior did usually assign a Pacha. This Error hath no ground: First, because in all the Histories, ancient and new, of the Arabians, the Province of Said is never named Memleke a Kingdom, nor Pachalick the Government of a Pacha, but only Arde Said, i. e. the Country of Said; and its Rulers, were not named Kings, or Pachas, but only Omara Said, or Princes of Said. Secondly, because all the Governors of the Turkish Race, who have governed it since the driving out of the Arabian Princes, are never called in the Registers of the Divan, nor of the common people, otherwise than Sangiacbeys, two only excepted, who were named Pachas, because they had been Pachas before they were the Governors of this Province; and though they did bear this Title, they were always subject to the Pachas of Grand Cairo.  
It is certain, the Province of Said is very large; and if it were all inhabited, and all manured, as is the lower Egypt, its Bey might contend with the Pacha of Cairo for pre-eminence. They have often endeavoured to free themselves from his Command, but because the inhabited Country is very narrow, and the Villages and Towns ruinated, they could never succeed in their design.  
Nevertheless, the Government is much like that of the Pachas of Cairo, for he hath the same Officers to attend him, a Chiaoux-Bachi, or a Captain of the Chiaoux, an Interpreter, an Aga of the Janissaries, and other Aga's of the Military Orders, named in their Language Boulouks, who are taken out of the Soldiery of Cairo, and are paid out of the Reversions of the Divan. He hath likewise his Divan Catebi, or Chancellor; and in truth, he hath all the Privileges of a Pacha, but he hath not the Title, nor the Quality, nor ever had.  
This Bey gives to the Pacha of Cairo, as James Albertus saith, forty Purses every year; besides, he sends him fifty Horses, fifty Mules, and one hundred Camels. He gives also ten Purses to his Kehaja, and his Aga: And for the Tax of his Country, he pays to the Divan of Cairo one hundred and fifty Ardebs of Wheat; and when he gives other Grain, he delivers one Ardeb and a half, instead of one Ardeb of Wheat; and besides, he sends four hundred and fourscore Purses, each Purse containing five hundred Crowns: And when he is in the last year of his Government, he is bound to cause all the Lands of his Government to be sown which the River hath watered, and for his Expenses the Divan gives him an Allowance.   

Of the Casciefs of Egypt.  
IN regard the word Cascief is often repeated in this Treatise, I have thought it needful, before I proceed any farther in the general description of Egypt, to mention its Origine, and the number and employment of the Casciefs: By this means we shall see that all Egypt is divided into little Provinces, or Governments.  
The word Cascief proceeds from the Arabik Jickscif, which signifies to discover a thing; because their Ancient Office was to visit their Province and Jurisdiction, to find out the Arabians, and Thiefs, and Persons of an ill life, and to punish them: But now their Power and Riches increasing, they have rent the Incomes of their Provinces without altering their Names; so that at this time they are the Petty-Governours of Egypt, and are in number six and thirty.  
In the upper Egypt are twenty four, namely of Sint, where the upper Egypt gins, of Abutig, of Temeh, of Tahta, of Gezire, of Sobaitg, of Minscie, of Tuh i'll essirat, of Girgé, where the Vali is the Cascief: All these are on the Westside of Nilus, before you come to Girgé.  
These following are likewise on the Westside of Nilus; but beyond Girge, namely, the Casciefs of Berdis, of Fersciut, of Hu, of Bahgiura, of Jarbuksas, of Arment, and of Isne.  
These following reside on the East-part of Nilus; namely, the Casciefs of Scierkabuet, of Achmin, of Scierkmerg, of Limbir ve il cheijam, of Scierkfau, of Cous, of Ken, of Luxorein, and of Ibrim.  
Six dwell in the middle Egypt; namely, at Momfallot, where the Cascief Commands the other of Vah; there is the Cascief of Ischmunein that dwells at Minie, the Casciefs of Behnese, of Fium, of Gize: All these are at the Westside of Nilus; and on the East there is only the Cascief of Atfieh, in the middle of Egypt.  
There are also six in the lower Egypt; namely, of Menuf, of Garbie, which two Provinces are in the Isle of Delta. The Cascief of Beheire resides in the Westside of Nilus, as we go to Gize, over against Cairo. This Province reaches as far as Alexandria, and includes the little Cascief of Tarane that depends upon it. There is likewise the Cascief of Kel, Jub, in the same side as Cairo, and the Cascief of Mansoura on the same hand, near the Province of Keliub, and the Cascief of Bilbeis, which is on the side of Crand Cairo.  
All the Casciefs of the inferior Egypt, and some also of the middle, never abide in the Towns of their Jurisdictions, for the most part, but only eight or nine Months, from January till August. When Nilus gins to overflow the Banks, than they retreat to Cairo, where they dwell till the Waters are gone, and that the Bersim, or Sinfoin, is grown high enough to feed their Horses.  
When the Governors are gone out of their Towns, there is no assurance for a Traveller, for the Arabians and Thiefs having no body to fear in the quarter, they watch for their prey in the passages and highways; so it is not safe to travel by Land, till they be returned to their Jurisdictions again, which commonly happens at the Feast of the Epiphany of the Copties.  
They observe this order in going from Cairo; the Cascief of Garbie departs the next day after the Epiphany, of Menuf, the day following; the third day the Cascief of Beheire, the fourth of Mansoura, the fifth of Atfieh, the sixth of Keliub, the seventh goes away Lord of Gize. They all come back again to Cairo, in the Month of August, in the same order.  
This is the Tax that was commonly paid in the year 1634. as James Albertus saith; I know not whether there is any alteration.  
The Cascief of Beheire pays to the Pacha 30 Purses, to his Kehaja and Agas six Purses, and to the Divan or Treasury of the Grand Signior, yearly in four portions, four hundred and fourscore Purses. He hath at his Command two hundred men, half Spahis, and half Metferracas; and besides these, he hires many more to give a check to the Arabians. He is bound to make the water of the River to run into Alexandria, through the Calitz or Conduit of Cleopatra, which conveys the water from a Village called Latf; he is bound also to entertain Soldiers all along the Channel, to see that the water be not cut off: he is also bound to cause it to be cleansed at his own charges. In his Province are one hundred threescore and ten Towns and Villages.  
The Cascief of Menuf pays to the Pacha five and twenty Purses, to his Kehaja and Agas four, and to the Divan two hundred fourscore and sixteen; and the Divan of Cairo is obliged to entertain one hundred Spahis to keep his Country.  
The Cascief of Garbia pays to the Pacha, as I understood when I was at Cairo, one and thirty Purses; two to his Kehaja, to the Emir Achour, a great Officer, eighteen thousand Medins; and in all, one hundred and twenty Purses. The Divan of Cairo allows him one hundred and fifty Soldiers; he lives at Mohelle Kebire, or the Great Mohelle, the Chief Town of the Province.  
The Cascief of Mansoura, as James Albertus saith, gives to the Pacha five and twenty Purses, four to his Kehaja and Agas, and to the Divan two hundred fourscore and sixteen. The Divan entertains a hundred Soldiers in his Province, and keeps as many more.  
The Cascief of Keliub, which was the old Calliope, situated on the East-side of the River Nilus, as Cairo, pays to the Pacha five and twenty Purses, four to his Kehaja and Agas, and to the Divan two hundred fourscore and sixteen. The Divan keeps for him, as for the former, a hundred Soldiers.  
When the Cascief receives the Coftan, or his Commission from the Pacha, he spends about five hundred Crowns. All such persons as have been Chiaoux and Metferracas may pretend to this Office: These Metferracas, amongst the Turks, are a Noble kind of Horsemen.   

Of the Seasons of Egypt.  
THough the Copties are much despised by all the Mahometans, they are esteemed because of the computation of the time; for the Mahometans in all their actions, either private or public, never make use of their own computation, but of that of the Copties, as the justest and the best for their business: For example, they say not, that the Rains fall such and such a day of their Month, but such a day of the Month of the Copties. They reckon Easter, called Camsins, not after their Beiram, but according to the Easter of the Copties: So that they govern all their actions, and all their public affairs, not according to their own, but according to the Copties Calendar.  
The Copties divide thus the Seasons of the Year: They reckon the Autumns, called by the Arabians i'll Charif, from the 15th day of the Month Tota, or September, till the 15th of Kijahak, or December.  
Winter, named by them i'll Scitte, gins on the 15th day of December, and ends on the 15th day of Baramhat, or March.  
The Spring, called by them i'll Auvel rebie, gins on the 15th day of March, and ends the 15th day of Baoni, or June.  
The Summer on the 15th day of June, and ends the 15th day of the Month Tota, or September: they reckon for every Season just three Months.  
They begin the year the 8th day of September, according to the Gregorian stile, or on the 28th of August, according to the Calendar of the Greeks. They reckon this present year 1672. to be the 1398. year since the Viceroy of Dioclesian massacred so many Martyrs, at which time they begin their computation.  
These are the names of their Months, and the days in which they begin.  

Tot, or September, gins the 8th day of ours.  
Babe, or October, gins the— of ours.  
Hatur, or November, gins the— of ours.  
Kijahak, or December, gins the 7th of ours.  
Tube, or January, gins the 6th of ours.  
Amscir, or February, gins the 4th of ours.  
Baramhat, or March, gins the 7th of ours.  
Bermude, or April, gins the 6th of ours.  
Besciens, or May, gins the 6th of ours.  
Baoni, or June, gins the 5th of ours.  
Abib, or July, gins the 5th of ours.  
Messr, or August, gins the first day of ours.   
Every Month hath 30 days, which make up 360. and because there wants yet five to complete the year, they add the five at the end of all, and call them Epagomene, which signifies added, to make up the full year.  
The most temperate Season hath something of the Spring and the Autumn; which two Seasons cannot well be distinguished in Egypt. Now the mild Wether gins in the Month of September, than the people begin to breathe the fresh air; but as about this time the Fields are all drowned in water, and that there is no walking up and down by Land, the abode is not then so pleasant till the middle of November: Then the Country is dry, the Ways are free, the Waters are run into their usual Currents, the Birds are to be taken by the Fowler, the Air is pleasant, the heat of the Sun is supportable, the Fields grow green, and the sweet and fresh Gales blow every where. In short, the Season is then very pleasant, and continues so till the middle of April.  
The cold season, which is answerable to our Winter, gins about the middle of December: It is a delightful time, unless in the seven days which the Arabians call Beard il agiuz, or the cold of the old Hag; they begin about the 7th of February, and continue till the 14th; the Mornings are then very cold, the Sky is cloudy, the Rains fall, and the Winds are commonly very boisterous.  
Though the Winter is there very mild, persons of Estate wear Furred Gowns, from the Month of November, till the Month of March, not because of any great cold, for there is scarce any, but because then the Wether is variable, and they fear to be incommoded with the distempers which this changeable weather produceth.  
The Summer is the worst and most troublesome season, because of the excessive heats of the hot Winds, and the dangerous diseases that are rife, chief at that time, which the Egyptians call Camsins, which we name Easter. This dangerous season gins about the Easter-Monday of the Copties, and ends at their Whitson-Monday. About this time the Winds, called by the Arabians Merissi, are boisterous; they are so hot and troublesome, that they are ready to stifle the breath, and they raise in the Air so much Straw and Sand, that the Sky is darkened. This Sand is so subtle, that it penetrates through every little chink and hole.  
About this time Malignant Fevers commonly reign, Dysenteries, and many other Diseases; the least is incurable, if the necessary Remedies be not applied in time: And when these winds blow, the bodies that are not distempered, are cast down, and not well.  
These Southerly winds blow not every day in this season, nor every year in the same manner and fury; for in the year 1672. they blew but twelve times, and the next year but twice, and that very moderately; other fresher and wholesomer winds blew the rest of the time. It is not possible to express the joy of the people, when these Southerly winds favour them, and are mild.  
The ordinary time of Rains and Winds, which might be compared with our Autumn, gins in the Month of December, and continues till January, and February; though at Rosetta, and Alexandria, the Rains fall at other times, because of the Seas that are so near. At the Eve of the Pentecost, in the year 1672. the weather was full of Rain at Rosetta, and the next day followed a very thick Mist. On the 24th day of November, in the same year, the Rains fell very moderately at Cairo; the Sky was obscure, and full of wind; and on the tenth, eleventh, fourteenth and fifteenth in the same Month, very furious Rains fell. By this you may see, that it is a great error to say, that it never Rains in Egypt.  
I have often seen in my Travels, that the weather hath been so misty and moist, that my Beard and clothes have been so wet, that a shower of Rain could not have wetted them more; and that which is wonderful is, that this happened in a season that none ever expected it. During several mornings in the Month of April, in the year 1672. in my travelling from Damietta to Cairo, the same thing happened to me in the Month of June at Rosetta; and in the Month of September at Benesuef; and in October, in my return from the Monastery of S. Anthony.  
These wet Mists are more frequent about Cairo, than in other places. They begin usually about the Month of November, before the rising of the Sun, and continue all the Winter. Some happen in other seasons of the year, and many times in Summer, as I have taken notice in the year 1672. in the beginning of August, in my return back from Fium to Mocanan, a Village about four hours travelling from Cairo, I saw upon the Town so thick a Mist, that I could not discover it, nor the Pyramids that are near, though the Air was clear where I stood.  
In all the seasons of the year, when the nights are serene, there is so much Dew that falls, that it may very well be taken for a little shower; but when the Sky is cloudy, there falls no Dew. Were it not for these Dews, there would be no Grass nor Corn, the Trees would bear no Fruit, the wild Beasts in the Deserts could not live where there are no Fountains nor Rivers, and where the Rains fall but seldom. Thunders are not often heard; in all the time that I was in Egypt, I heard this noise but twice, on the first day of January, and on the fourth of May, 1673.  
I have already spoken of the two chief Winds that blow in Egypt, Merissi and Maltem. I must further take notice, that not only the Southern Winds are named Merissi, but also the Eastern. They blow commonly twice every year; at Easter, called (as I have already said) Camsin; and from the Month of November, till the middle of February. They are helpful to those that travel down the River Nilus, and to the Ships that sail from the Indies and Arabia through the Red-Sea to Sues: But they are contrary to those that go up the River: From hence it sometimes happens, that Travellers are 30 days going up from Cairo to Girge, which Voyage is easily performed in 8 or 10 days when the other winds blow.  
The Winds called Maltem or Teijáb are Westerly Winds: They begin about twelve days before the Rain falls, and last till the Month of November; during that time scarce any other Wind blows. The Winds called Merissi are hot, they spoil the Corn, and are hurtful to every thing; but these nourish and refresh, not only the Corn, but are comfortable to Man and Beast, for they are cooling, and give strength.  
They stop the Mouth of the River, and cause the Waves to send back the water of Nilus, which makes it to stop and swell over the Banks to water the Earth, and fill all the Channels with water. In their seasons they begin to blow about Noon, and continue till midnight; but between midnight, and the Noon of the next day, they seldom blow, or very faintly.   

The Description of the Egyptians.  
THe Egyptians generally are of an Olive-colour, and the farther their Country is distant from Cairo towards the South, their skin is the more tawny; such as live next to Nubia are all blackish, as the Nubians.  
Their ordinary Vices are Idleness and Cowardice, which is so natural to them, that they are all touched with them, whether they be Mores or Copties: Their ordinary employment every day is to smoke Tobacco, and drink Coffee, to sleep, or lie in a place idle, or sit talking together. They are very ignorant in all manner of Sciences and Knowledges; they are very proud and vainglorious; and though they all know that they have lost their Nobility, their Country, all knowledge and exercise of Arms, their Language, their chief Books, and public Histories, and that instead of a famous and valiant Nation that they were heretofore, they are become mere Slaves, an odious and a contemptible people; nevertheless they are so proud, as to think that they have need of nothing. They are displeased when we Francs advise them to send their Children into our Country to learn the Arts and Sciences, and to understand how we live and behave ourselves.  
The common people are Thiefs, Liars, treacherous, and so greedy of gain, that for the love of a Meidin they would kill their own Fathers. They are very negligent of their business, and changeable, troublesome in discourse, so unconstant in their promises, that there is no heed to be taken of their words, nor of their Oaths. In a word, they are very proper to be employed in all evil actions; my Conversation with men of that Nation of all sorts, hath caused me to discover them to the bottom.  
The Women of the Country are usually of a low stature, of a brown Complexion, all their Beauty consists in a lively eye; their discourses are troublesome, and their clothing is not handsome. The Wives of the better sort, brought from other parts of Turkey, are better bred, and more pleasing in all respects.   

Of the River Nilus.  
THe discovery of the Springs of Nilus, which hath caused so many Disputes amongst the Ancient Philosophers, and for which some great Persons were at vast expenses without any success, seems to have been left to the Portugueses, who have found them out in our Age.  
Father Tells, a Jesuit, saith in his History of Ethiopia, printed at Lisbon, That in the Kingdom of Gojam, which is about 12 Degrees from the Equinoctial towards the West, and in the Province of Sacahala, inhabited by the Agaus in a Field of no great extent, encompassed about with many high Mountains, there is a little Lake over which one may cast a stone, full of Bushes and low Trees, whereof the Roots are so thick and entangled, that in Summer one may walk upon them. In the middle of this Lake are two great and deep Fountains very near together; from hence issues out a clear water that runs under these Bushes and low Trees in two several Channels: towards the East, and about the distance of a Musket-shot, they turn to the North; about half a mile from thence there appears a great deal of water, and a considerable River, into which runs many other streams; and about 15 miles from thence, it receives another bigger water, called Gema, which loseth then its name: a little farther, turning towards the East, it receives also two other considerable streams, called Kelti and Branti; near this place is the first fall of the River: Not much farther, in running towards the East, it enters into the Lake of the Abyssins', named Bahr Dembea, or the Sea of Dembea: when it is passed through, without mingling its waters with the waters of the Lake, it receives many other Rivers very great; and namely, the River Tekeze near Egypt.  
As soon as Nilus is out of the Lake Dembea, it turns to the Southeast, leaving at the left hand the Kingdoms of Beg-amidr, of Amhara, of Voleca; afterwards running to the South, it hath upon the Southeast the Kingdom of Sauva; afterwards turning again to the East-North-East, it hath on the South- side Ganz, Gafata, and Bizamo, and passeth through the Countries of Gonga and Gafre, and a little farther by Fascalo, than it enters into the Country of Funch, or Nubia, and from thence runs into Egypt, as Father Tells affirms.  
We must consider besides, that when Nilus is fallen down the last Cataract near Isvan, it runs from the South to the North very slowly, and divides itself below Boulac into two great Branches, the one meets the Sea at Rosetta, and the other at Damietta. This latter divides itself into another Current at Sciobret il yeomen, a Village situate on the Westside of Nilus, about halfway between Cairo and Damietta, which runs into the Sea at Brullos'.  
Besides these three branches, there is a fourth which is artificial, and full of water; but about thirty days of the year, it gins at a Village called Latf, on the Westside of Nilus, in going to Rosetta, about thirty miles from Alexandria, where the waters of this Current run into the Sea; therefore the Egyptians reckon it amongst the true Mouths of the River Nilus.  
I know not whether besides these four there be any other, as Herodotus and Strabo affirm, for they reckon about seven. But Egypt is much altered; so that there is no appearance nor remembrance of the seven Cities where they were, as they say.  
When I was at Rosetta, I enquired from the Inhabitants concerning this particular, but they could not give me any account, but only of these four. Some told me, that besides the great Current at Damietta, there was another artificial Channel at Gaza, where the waters did run into the Sea, but I cannot believe it: but if this were true, Gaza is not in Egypt; therefore it cannot be one of the seven Mouths of the River Nilus spoken of by the Ancient Geographers. I could wish that some other curious Traveller would inquire them out, and tell us the truth.  
This is remarkable of Nilus: 1. That it gins to increase and decrease on a certain day precisely. 2. That when it first increaseth it grows green. 3. That afterwards it appears red; and 4. That it changeth its Channel sometimes.  
The day in which it gins to increase is yearly the 12th of June of the Copties, or the 17th day of our June, on which day they observe the Feast of S. Michael the Archangel, on which day the drops fall. Now these drops are nothing else, according to the judgement of the Inhabitants, but the Mercies and Blessings of God: They believe on that day God sends the Archangel S. Michael to cause the River to be fruitful. This is the common Opinion of the people: But the Learned say, that these drops is a kind of a Dew which falls towards the last quarter of the night, near the morning; and which causeth the River to be fruitful, purifies the Air from all the infection of Cumsin, and gives strength and virtue to all things upon which it falls.  
These drops are doubtless the only cause of the fruitfulness of Nilus: this is easily seen; for as soon as this Dew is fallen, the water gins to be corrupt, and to be of a greenish colour; this colour increaseth more and more, till the River appears as a Lake covered all over with Moss.  
This colour is to be seen not only in its great Channel, but also in all the Ponds and Branches that come from thence, only the Cisterns keep the water pure.  
Some years this green colour continues about 20 days, and sometimes more, but never above 40. The Egyptians call this time, when the River is green, il chad raviat, for they suffer much, because the water is corrupt, without taste, and unwholesome, and that good water is very rare.  
These drops or Dew purifies the Air, for as soon as it falls, the Plague ceaseth to be mortal, none dies of it; the Air is wholesome, all Distempers cease, and if any person grows sick, he never dies.  
This Dew gives life to every thing; and when it falls upon the Wheat, it causeth it to continue many years without corruption, or worms, and is far more nourishing than that Corn upon which it never falls; For this cause they never house the Corn of the Grand Signior in the Barns, till this Dew is fallen upon it, that it might keep the longer without worms.  
The increase of the River proceeds from several causes; the first and the chief is, the fermentation caused in it by this Dew, which falls at the time mentioned before.  
The continual Rains of Ethiopia, that come in July, August, and September, which is the Winter-quarter of that Country, and the great Torrents of water that run down from the Mountains into the Rivers that flow into Nilus, may be looked upon as another cause of this increase, for I cannot conceive that the fermentation can continue 100 days, and cause it alone to increase so much as it is wont.  
The third cause, in my judgement, are the Westerly winds, called Maestrals, and by the Egyptians Maltem, which begin to blow, as I have said, about 12 days before the Dew falls; namely, the fifth day of June, and continue afterwards about four Months without alteration. They blow straight into the River Nilus, and hinder the fresh water from coming out, so that it returns back, and causeth the River to swell.  
These same Winds have caused several Travellers, and namely Monsieur Burattini to affirm, that the River observes not a precise day to increase, but that it happens some years sooner, others later; because before the 17th day of June, the water did seem to swell; but this is no real increase, the winds Maestrals are the causes of this appearance.  
The Ancient Egyptians ascribed the cause of the swelling of Nilus to a superstitious custom. They bought a young Damosel, adorned her with rich attire, and afterward cast her as a Sacrifice into the River, on the 12th day of their Baony, or June: But when Amru-ibn i'll ass had conquered Egypt, and taken it from the Greeks, he abolished this damnable Custom; which was observed in that time, as Gaznevi a famous Arabian Historian saith. Amru commanded the Egyptians to forbear and leave that act of cruelty; in that year it happened that the River did not increase, which caused the people to suspect and fear a great Famine, insomuch that they resolved to departed out of the Kingdom. This caused Amru ibn i'll ass to write to Amru ibn il Chottab, a Califf of Mahomet, to desire his advice. This Califf sent him a Letter written with his own hand for the River Nilus, commanding him to read it, and to cast it into the water; which as soon as Amru had performed, the waters risen 16 Cubits in one night, the 14th of September, which is commonly the last day of its increase. This was sufficient to water the Country, and satisfy the people.  
Some of the Country that are ignorant of the true causes of this increase, imagine that it proceeds from a large Pond in Ethiopia, in the River itself, which the Abyssins' begin to open about the 12th of June, and by degrees let out the water more and more, till the 14th of September, at which time they begin to shut it again; but this is a foolish fancy of the Copties.  
As soon as the green colour is gone, the River Nilus gins to become red, and very muddy; 'tis then no doubt but the fermentation is passed, and that the waters of Ethiopia are arrived in Egypt, which are of that colour, because of the red Earth which the furious torrents from the Mountains carry into the River; for it is not possible that the Land of Egypt, which is very black, should give it that colour. In the year 1673. in the beginning of July, the water began to be red, which continued till the end of December, the time that the River returns to its ordinary bigness.  
They have an art to make this muddy water as clear as Crystal. As soon as the Water-bearers have filled their Vessels, they rub them in the inside with a Paste made with pounded Almonds, which causeth the water to become in a short time very clear.  
In the places where this Paste is not to be found, they use for that purpose the Kernels of Apricocks, pounded in the same manner. I was told, that the Flower of little Beans could perform the same effect. The Egyptians believe, that the River Nilus decreaseth also at a certain day; namely, the 17th of their September, and the 24th of ours, the day which they observe in remembrance of the Exaltation of the Holy Cross. They are so fully persuaded of it, that if any should deny it, he would be looked upon as ridiculous.  
The occasion of this belief, as I conceive, is,  
First, Because the next day after this Festival, all the Banks and Stoppages of the River, on this side the Cairo, which were before kept shut, and guarded by armed men, that such as need the water for their grounds might not open them, are cut and removed, and the water let into the Country. By this means the River spreads abroad more than before, and its water returns not back, which makes them say, that it riseth and swells no more.  
Secondly, Because the day after the Holy Cross, they do not take notice of its increase at the Pillar of Mikias, nor publish it about the Town, as before; they believe therefore that this is done, because the River never increaseth after.  
Thirdly, Because when the seasons of the year in Egypt are regular, the winds Maestrals that help to make the River swell, cease after the 17th of September, and the Southerly winds rise, driving the waters out of the Fields.  
Though these reasons appear strong enough, to prove the Opinion of the Copties, one cannot without offending them say, that the River may yet increase after that day, because the winds Maestrals, and the reins of Ethiopia, may some years continue a longer time than ordinary, and so the River may increase a little, not to be perceived: for these winds have blown till the Month of November. In the year 1672. at the Calliz of Cairo it was visible, that the water was risen three fingers higher than the day before, in the night of the Exaltation of the Holy Cross. It may be said, that this increase was not real, but only caused by some stoppage at the passage of the River, or at one of the Bridges of the Channel out of the City: For my part, let every one believe what seems most likely.  
From hence we may see how much some Travellers have been mistaken, when they have endeavoured to persuade us, that the River Nilus never increaseth above 40 days: For if you reckon the beginning of its increase, from the 17th of June till the 14th of Septemb. the day of its decrease, you shall find that it increaseth during 100 days at least.  
There cannot be a greater Testimony of this, than the Custom of the Copties, who in their Rubric have a form of prayer for the increase of the River, which they say from the 12th day of Baoni, or June, till the 8th of Babe, or October, which is in all 120 days. In which prayer they desire, that God would cause the River to rise to its necessary height, to water sufficiently the Country, as Abulbaracat, a famous Author amongst the Copties, saith in his work called Mosbah iddolme, which I have brought from Egypt.  
The Copties altogether ignorant, ascribe this ordinary decrease to a Miracle. They observe the Festival of the Exaltation of the Holy Cross, at which time they bless a Cross at the Celebration of the Mass, which they cast into Nilus, and imagine that this Cross stops the increase of the River.  
Their Patriarch was wont to perform this Ceremony with great pomp and state; but because the Mahometans suffer them not to go in Procession about the Cities publicly, their Priests observe this Custom every one in his own Village.  
The waters of this River have several Operations. 1. They cause a Looseness to the newcomers, if they drink of them at their first arrival, which continues about eight days. 2. They cause an itch in the skin, which troubles such as drink of them when the River increases. This itch is very small, and appears first about the Arms, next upon the Stomach, and spreads all about the Body, which causeth a grievous pain. This Itch comes not only upon such as drink of the River, but such as drink of the waters of the Cisterns filled with the River water. It lasts about six Weeks. 3. About the Month of June, July, August, and September, it turns into a sweat, but is not so in any other time of the year. 4. When this water covers the Earth, it fat's the Land with the slime that it leaves behind. Monsieur Th. is mistaken in his Travels into the Levant, when he saith, that this slime makes the ground so fat, that if they did not mingle Sand with it, the ground would rot, and choke what is put into it; and that in Egypt they take as much pains to carry Sand into the ground, as we do to carry dung. This is not generally so; for they never use Sand, but for Melons, Cucumbers, and such like Fruits, which grow only in sandy ground; they never use Sand for other Fruits and Grains.  
When the River runs over, it makes a great destruction; it carries away not only great pieces of the Bank, but destroys sometimes Towns and Villages near to it. This may easily be perceived by the ruins of the Houses, and the old Walls, seen all along the sides of the River.  
Sometimes it altars its Channel. I have read in the Mekkin, an Arabian Historian, that about the time that the Arabians conquered Egypt, the water was so high, as to touch the Walls of the Cassr Isscémma, a part of the old Cairo; and that it ran near the Church of Mary Moncure, which is in that of the Patriarches, in the Street called in that time Háret il bahr, The Street of the River; whereas now it is above a mile off from this place.  
One day as I was walking out of the old Cairo in the Fields, near the Church of S. Michael, the Copties showed me a Garden near adjoining, which was about 10 years ago upon the Banks of the River, but at present it is above a Musket shot off, because the River hath taken as much ground on the other side, as it hath lest on this.  
Now let us see whether the Kings of Ethiopia are able to divert the course of the River, and cause all the Inhabitants to perish with hunger, as some imagine. I am of this Opinion, though the Father Tells supposeth and allegeth many difficulties in his History of Ethiopia. These are the Reasons that oblige me to believe it possible.  
1. A Letter of David, King of Ethiopia, surnamed Constantine, written to Abu said Barcúk, King of Egypt, in the year of the Martyrs, 1193. I have a Copy of it written in Arabic, in which he threatens him in two distinct places of his Letter, to turn aside the River Nilus, and hinder it from entering into Egypt, to cause all the Inhabitants to perish with hunger, if he continues to vex the Copties, whom he names his Brethren. He saith, that he hath received from God this privilege, which he had not discovered to any of his Predecessors.  
2. Because the Kings of Ethiopia have hindered the Current of Nilus, and turned it out of Egypt, in the days of Mostansir, one of the Califfes of Egypt; which obliged him to send the Patriarch of the Copties with rich Presents to the King of Ethiopia, to entreat him to take away the Bank which he had raised to turn aside the River. The King of Ethiopia having granted him this request for the Patriarches sake, the River increased in one night three Cubits, which was sufficient to water the Fields with that water that was there before; as we may see in the History of the Musulmans of George le Mekkin.  
The first thing that Strangers may take notice of in sailing upon the River, is the great number of Islands, whereof some be very great, 20 miles in compass: They proceed first from the shipwreck of Vessels that have stuck in the mud. This happens frequently through the unskilfulness of the Mariners, and the mud of the River, the slowness of the Current, the dirt and mire gathers immediately about any thing that stops there; by this means these places increase into Islands. Almost every day new Islands are discoverable: And because the State of Egypt never changed since the Conquest of Sultan Selim, and that these Islands have been made since, they are not recorded in the Rolls of the Divan of that time. From hence it is that they pay nothing to the Grand Signior, but belong to the Pacha, who lets them out to the Casciefs of the Province, where these Islands are situated, or to whom he pleaseth.  
Several Pillars have been erected in divers times to measure the rising of the River.  
The first was at Menuf, or Memphis, built by Joseph Jacobson. When this fell to ruin, a rich Lady of the Copties, named Deluca, erected two others; one at Insine, or Thebes, and the other at Achmin. When this last decayed, the Greeks built one at Cassr Isscemma, whereof the Ruins are yet to be seen, as some say.  
Ater that Amru ibn il Ass had conquered Egypt, he caused one to be built at Insine for the same purpose. This remained entire till the days of Abdella il aziz ibn Mervan, a Califf of Egypt, who caused one to be built at Helvan, a place where he delighted to dwell.  
The last of these Pillars stands in the Roude, an Island, where it remains to this very day. It was erected by the Command of Azamed ibn zid, il Nettuchi, as we may see in the Macrizi, in the Serrur, and other Arabian Histories.   

Of the Pillar of Mikias, and in what manner they take notice of the Rivers increase.  
THE Name of Mikias, in its right signification, is nothing but a place where something is to be measured: But when at Cairo Mikias is named, they understand only the Pillar which is in the Palace of the Roude, an Island, which serves to observe the increase of Nilus. This Island is named Roude, or Garden, because it is a delightful place, and full of many pleasant Gardens. It stands over against Grand Carro, from whence it is distant about a Musket-shot. This Pillar is in the Palace of the Isle Roude; and to come to it, one must pass by a great and a beautiful Mosque: Therefore it is a difficult matter for a Christian to see it, because the Mahometans do not suffer them to enter into their Mosques, chief in Egypt, for they believe that they would by their entrance defile and profane them. For this cause I could not have the liberty to see it; therefore I cannot give any other description than that of Amer ibn il verdi, and of Macrizi, famous Historians of the Arabians.  
It is, as they say, of white Marble, of an Octogone figure, standing in a Pond of water, into which the water of Nilus enters in by a large Channel. It is divided upon the eight Angles into two and twenty Cubits, from the top to the bottom: The first is divided into 24 equal parts, called Fingers; the second is not divided; the third is divided as the first; thus alternatively, till the eleventh Cubit. The first Cubit of the second side is not divided, the second is divided into four and twenty thumbs, the third is not, thus, till the eleventh, which with the others, to the bottom, are divided into eighteen fingers or thumbs. All the other sides are divided in the same manner; so that all the Cubits which are divided in a side, answer to the Cubits which are not divided in the other side. The increase of the River is discerned from the top to the bottom. The Copties say that John Mekaukes, a famous Man of their Nation, and a Governor of Egypt, for the Emperor Heraclius, laid the Foundations of this Palace, and of the Church which is near a Mosque.  
When Christianity flourished in Egypt, it belonged to one of their Priests to examine the increase of the River; which action was performed three hours after midnight, and after Mass. This is very likely. The last Priest of the Copties that measured it, was named Raddat, who continued in that Office by making himself a Mahometan, that none but his Posterity might have this Office. Ibn Raddat, who now executes this Function, is descended from him, and is a Caddi by Profession.  
Though the Mahometans are Enemies of the Copties, they observe some Customs now which were then kept, when their Priests did measure the River; for they do this about Evensong, that is, about three hours in the afternoon. They that must examine the increase of the River, must be Cadis, or Judges, an Ecclesiastical Function amongst the Mahometans. They do it after they have first purified themselves, and said their prayers of the Even, as the Copties after Mass.  
When Ibn Raddat hath taken notice of the number of the Fingers that signify the increase of the River, he takes three times the water in the hollow of his hand, and flings it as often into the air: He repeats afterwards the Chapter of Fatha, and departs with the news of the rising of the water to the Pacha.  
On the 29th of June, the Festival of the Apostles of S. Peter and S. Paul, they begin to publish abroad this increase through the City of Cairo; the manner of this publication is sufficiently described by Monsieur Thevenot. This day is the 26th of Baoni, or the June of the Copties, which is the Festival of the Angel Gabriel. They call this day in their Language, Besciaret innil be Massr; or, The day of the publication of the River Nilus at Cairo.  
They that are employed in this business, observe a particular Custom: They never declare exactly the number of the fingers of the increase, but always keep back some, till the time comes that the Calitz is to be cut. For example, if Nilus be increased ten fingers the first day, they will declare but seven or eight the next day, and will conceal three or four: if in another day it increaseth twelve fingers, they will discover but eight or nine, and keep back three or four. Thus they continue 20 days, till the time comes that the Bank is to be cut that hinders the River from running into the Channel of Cairo; then they reveal some of those fingers which they concealed. All which they constantly perform, until the day comes that they cry out Ouf Alla, that the River is come to its perfect increase to water all the Fields of Egypt. They observe this method, as they say, to cause more rejoicing in the people, by discovering a great many fingers at once, at the time when the Bank is cut. This makes them expect a year of Plenty.   

Of the Well of Argenus.  
I Have taken notice of one particular thing concerning Nilus, worthy of the knowledge of our Learned Wits, which never any Traveller of Europe hath yet given any account of. At Argenus, or Gernus, as some call it corruptly, a Village near Behnese, a Town situate in the middle of Egypt, there is a Monastery of Copties, with a Church dedicated to the Blessed Virgin, where there is a Well whereof the waters increase and swell every year, that same night in which the Dew falls, in such a manner, that from thence it is easy to gather how many Cubits the River will rise that year above sixteen. To know this, they observe this Custom.  
The Evening before the Dew falls, the Cadi, together with the Elder of this Town, goes to the Church with a little Cord of Cotton, having eight knots distant from one another about a thumb; at the end there is a piece of Lead, which they let down into the Well in the presence of a crowd of people. As soon as the Lead touches the top of the water, they tie the string, and stop the Well, sealing it with their Seal: Afterwards they go to the Church, and continue there till the morning, at which time they examine how much the water is risen that night, for at break of day they take away the Seal, they open the Well, and draw up the Cord. Now by the rising of the water in the Well, and the number of the knots that are wet, they can Prognosticate how many Cubits the River will rise that year above sixteen. They reckon a Cubit for every knot that is wet: For example, if there be four knots wet, they understand that the River will rise four Cubits that year, that is in all twenty; so they judge of the rest.  
Nevertheless, I know not whether this be true, or whether it be but a Cheat, as the late holy Greek at Jerusalem of Easter-Eve, as the appearing of the Saints at Gemiane. I could not go upon the place to observe this passage; yet I can say, that all the Historians of Arabia speak of it as most true; as we may see in George le Mekkin, which is in the King's Library.   

Of the Fishes of the River Nilus.  
THe chief Fishes found in this River, which I am acquainted with, here follow.  
The Fish called Variole is the best; some are taken weighing three hundred pounds: next is the Buni, and the Houd; the latter is without Scales, the Flesh is of no good taste, because it is greasy and soft.  
Here are also other Fishes, called Keschue, Abeide, Mischt, Taaban-me, or Eels, Lebis, Schilan, the Crocodile, Kersche, Tirse, Buri, or Mullet, which they pickle, Kelbe me, or the Sea-dog. The Bulti next to the Variole is the best Fish of Nilus, it hath Scales. There is also the Feres-me, or the Sea-horse, the Sebuga, the Focaca, or the Orbis marinus, which turns himself round when he sports in the water. There is also the Read, or the Cramp-fish. All these Fish are not so pleasing to the taste as the Variole, or the Bulti, because the flesh is soft, which proceeds from the mud of the River.   

Of the Crocodile.  
THE Crocodile, in Arabic called Timsáh, is the most remarkable and most curious Animal belonging to the River Nilus. I have therefore thought that it deserved a particular Description amongst the Fishes of this Current. That it might be the more punctual and exact, I shall first repeat what Pliny saith, and afterwards add what I have taken notice of. This Learned Naturalist tells us that The Crocodile is an Animal with four Legs that makes a grievous destruction both in the Water, and out upon the Land. Of all the Creatures that live upon the Earth, this alone is without a Tongue, and this alone moves the upper-jaw in eating. It hath two ranks of great Teeth, and commonly it is longer than 18 Cubits. It produceth Eggs about the bigness of a Goose-Egg, that it sits upon them out of the Water, and lays them at the place unto which the Water is to rise that Year, when it is at its highest; as if it had a knowledge of this beforehand. It is the only Creature that riseth from such a small beginning, to such a prodigious bigness. It is Armed with Claws to defend itself. It's Skin on the Back is so extraordinary hard that no Weapon, never so sharp, is able to enter it. In the Daytime it lies upon the Ground, and spends the Nights in the Waters. When its Belly is very full, it sleeps upon the Bank with its Mouth open; then there comes a little Bird, named Trochilos, To eat the remains of the devoured Prey which sticks between the Teeth: with this Food it nourishes itself, and by the picking of the Teeth it gives the Crocodile a pleasure, which causeth him to fall asleep in this posture. At that time the Ichneumon takes notice of the Crocodile at a distance, and when it sees its time it enters into the others Mouth, slides down the Throat into the Belly, and gnaws the Entrails; with this the Crocodile dies. In the River Nilus are also, as he saith, Dolphins which have a very sharp Back, with which they kill the Crodiles that pursue them continually. For that purpose these Dolphins seem to be afraid of the ravenous Beast, which causeth them to hid themselves in the Waters under the Crocodiles; then, with their sharp backs, they rip open the others belly. This Creature, saith he, is very bold and daring to them that run from it, but timorous and fearful if it be pursued. It is very weak-sighted in the Water, but out of the Water it is quick. In the Winter it spends four Months in some Cave, without eating. It lives long, and grows continually till it dies.  
This is the account that Pliny gives of the Crocodile. We will a little examine what he saith, and to that we shall add our own observations.  
It is true that the Crocodile is a very dreadful Creature in Egypt, because of the great destructions that it makes in the Water, and out; for it devours not only all the Fish that it can catch in the River, but also the Camels, the Horses, the Sheep, the wild Beefs, the Dogs, and little Children. In short, all that it can catch upon the Land, it draws into the River, and eats it.  
Concerning its length, which Pliny saith is commonly above 18 Cubits, I must needs confess that I know not how many Inches are his Cubits; for, many Hunters of Crocodiles have assured me that it grows never above a Cubit in length in a Year; and when it comes to twelve years old it grows no more: so that, according to this account, the longest Crocodile is not above 12 Cubits in length. If this be true, the Arabian Author, whom Ibn Beitar mentions in his Book of Animals and Plants, is mistaken, when he saith, that there are some Crocodiles that have their Tails 6 Cubits long, their Head two, and the rest of their Body 8.  
The Eggs that he lays, which are sometimes in Number 30, never 100, as a certain Traveller affirms, are as big as the Eggs of Austriches; three-times bigger than Geese-Eggs. As soon as they are out of its Body, it carries them into some Island of Nilus, and puts them into a hole made with its fore-feets, it covers them with Sand, and smooths the place where they lie that no Person might discover them. In this condition it leaves them, till by a natural Instinct it knows that the young are form. It goes then and opens the hole and breaks the shell with its Mussel for the young to creep out. As soon as they are in the Air, they run straight to the River. And because some of these Eggs are rotten, it is from this corruption that a certain Lizard, nameed by the Arabs, Varal, is engendered. We shall speak of this Serpent in the sequel of our Discourse.  
That which Pliny saith of the Trochilos requires a further inquiry; for one might ask an hundred years in Egypt, what this Bird is, and yet none is able to give an account. Beitar saith this of it, when the Crocodile is full with the devoured Prey, he goes out of the Water to sleep in the Sun; and because its Teeth are full of slime and filth, in which the Worms are engendered; a certain Bird, as little as a Teitavi, enters between his Jaws, eats up the slime, and the Worms, if there be any; and when the Crocodile feels that all is clean, he shuts his Mouth to eat the Bird also. But Nature hath provided an expedient to secure it; there are two sharp pricks on the top of the Birds Head, which when the Crocodile feels, he opens his Jaws again for the Bird to escape out.  
I inquired from several Moors, whether they knew any Bird that had any pricks on the Head? They answered, they knew none. They told me, that there is in Egypt the Saksak, a Bird that keeps the Crocodile always company, which I have seen very often, and which lives upon the filth that sticks about, and between, the Crocodile's Teeth. Whether therefore the Saksak of the Moors, and the Bird mentioned by Beitar, be the Trochilos of Pliny, I leave to the Reader to judge.  
Concernining the Ichneumon, named by the Arabians, Nims, by the Italians, Sorca di faraone, and by the Frenchmen, Rat d' egypt. It is very true that it creeps into the Mouth of the Crocodile, enters into its Belly, which it gnaws to the very Entrails; the like happens to the Camels, and wild Beefs, and other Animals, when they sleep in the Fields.  
That which Pliny speaks concerning the Dolphins is not likely, for there be none in the River. But it may be it is the Tirse, which is the only Fish that assaults the Crocodile. This Tirse is as round as a Buckler which eats the young Crocodiles when it can meet them.  
That the Crocodiles can live a long while without eating, as Pliny saith, is a truth which I have seen by experience by two that I have kept alive a long while. I had one in my Closet about a Foot long, and another six in my Cellar. I caused the latter to be tied with a great Cord about the Jaws, that it might not offend such as came to see it. They lived both about a Month without eating. The Moors told me that they could subsist forty days without any nourishment.  
They have, in all, threescore and twelve great Teeth, very sharp; six and thirty in the upper-jaw, and as many in the lower: So that Ibn Beitar is mistaken, when he saith in his History of Animals, which I have sent to the King's Library, that they have threescore in the upper-jaw, and forty in the lower; and that between every two sharp and great Teeth, there is one square and little one; for I have seen many alive and dead, but have never found this difference in the Teeth, but rather I have always found them to be sharp and uniform.  
It's four Paws are furnished with great Hooks, or Claws, very sharp; the two Fore-feets having five distinct, separated the one from the other; the two hinder but four, which are all joined together by a very thin skin, as are the Feet of all Seafowl, as Geese and Ducks.  
The Arabian Authors say, That it casts out its Excrements by the Throat, because it hath no hole under the Tail, and its Stones have the smell of Musk; but as I have had no experience neither of one nor tother, I refer myself to their Relation.  
Because the Crocodile cannot well turn itself upon the Belly when it lies upon the Back, and that it is needful that the Female be in that posture when the Male covers her. The Male takes care when he hath laid her upon her Back and performed his duty, to turn her again upon her Belly, for fear of the Hunters.  
I have also taken notice, that from the City Cairo, towards the upper Egypt, there are many Crocodiles to be found, where they do much mischief; but from thence towards the lower Egypt are very few, and they say, that they be not dangerous.  
The Moors give two Reasons of this; they say, That one of their Saints, named Sidi Ibrahim il Zuphi, or The Lord Abraham of Zug, hath conjured them to hinder them from passing beyond the City Cairo, and bound them to hurt no body. The other Reason is, as they say, because under the Pillar or Mikias there is a Talisman that kills them as soon as they draw near.  
But it is most certain that there are some on this side the Cairo to be seen, though not so frequently as on the other. This proceeds, as they say, from the Talisman that is turned up-side down in this Pillar, and therefore loseth its greatest virtue; therefore they can pass beyond it, swimming upon their Backs.   

An exact Account of all the Pacha's that have Governed Egypt since Sultan Selim, who took it from the Mammeluc Circassians, till the year 1673.  
I Think that this general Description of Egypt would be imperfect, did I not add a List of all the Pacha's, or Turkish Rulers, that have Governed Egypt till this present time, since Sultan Selim gained it with his Sword from the Circassians. I have taken it from an Arabian Historian of good credit, named il Serrûr; I have brought his Book from Egypt.  
The first Pacha that Sultan Selim made himself, before his departure out of Egypt, was named Cheirbek: He Governed five Years, two Months, and one and twenty Days.  
The second was Mustapha, who entered into his Office in the Year of the Hegeira, 928, and continued in it nine Months, and fifteen Days.  
The third was Ahmed, who Governed Egypt about one Year.  
The fourth was Cassem, who was made Pacha in the Year 931, and cashiered in the following Year. He Ruled three Months, and four and twenty days only.  
The fifth was Ibrahim, who entered into the Government in the Year 932, and continued in it two Months, and twenty four Days.  
The sixth was Soliman, who was made Pacha in the Year 932, and removed in the Year 941. He Commanded nine Years, eleven Months, and seven Days.  
The seventh was Cosrof, who began to Command, as Pacha, in the Year 941, and Ruled one Year, ten Months, and seven Days.  
The eighth was Soliman, who was made Pacha the second time, after his return from Arabia, in the Year 943, He Governed afterwards one Year, five Months, and one and twenty Days.  
The ninth was Davud, who was made Pacha in the Year 945, and cashiered in the Year 946. He Ruled eleven Years, ten Months, and seven and twenty Days.  
The tenth was Ali, who was made Pacha in the Year 956, and discharged in the Year 961. He Ruled four Years, five Months, and twenty Days.  
The eleventh was Mohammed, who was made Pacha in the Year 961, and cashiered in the Year 963.  
The twelfth was Iscander, who was made Pacha in the Year 963. He Ruled three Years, three Months, and ten Days.  
The thirteenth was Ali, who was made Pacha in the Year 966, and cashiered in the Year 967. He Governed one Year, four Months, and seven Days.  
The fourteenth was Mustapha, who was made Pacha in the Year 967, and discharged in the Year 971. He Governed three Years, three Months, and four and twenty Days.  
The fifteenth was Ali i'll Sophi, who was made Pacha in the Year 971, and Governed two Years, and three Months.  
The sixteenth was Mahmúd, who was made Pacha in the Year 973. He Governed one Year, seven Months, and four and twenty Days.  
The seventeenth was Sinan, who was made Pacha in the Year 975, and cashiered in the Year following. He Ruled nine Months, and a little more. He Conquered the Country of Yemen.  
The eighteenth was Cirkes Alexander, who was made Pacha in the Year 976, and Ruled two years, six Months, and seven days.  
The nineteenth was Sinan, who was made Pacha the second time, after his return from the Country of Yemen, in the Year 979, and discharged in the Year 980. He Governed one Year, and ten Months.  
The twentieth was Hussein, who was made Pacha in the Year 981. He Governed one Year, and three Months.  
The one and twentieth was Messieh, or Messie, who was made Pacha in the year 982. and cashiered in the year 988. He Governed five years, seven months, and fifteen days.  
The two and twentieth was Hussein, who was made Pacha in the year 988, and discharged in the year 991. He Ruled two years, ten months, and one day.  
The three and twentieth was Ibrahim, who was made Pacha in the year 991, and discharged in the year following. He Ruled one year, and five months.  
The four and twentieth was Sinan, who was made Pacha in the year 992, and Governed one year, sev●n months, and twenty days.  
The five and twentieth was Auíz, who was made Pacha in the year 994, and died suddenly in the year 999. He Ruled five years, five months, and ten days.  
The six and twentieth was Ahmed, who was made Pacha in the year 999, and cashiered in the year 1003. He Ruled four years, and three days.  
The seven and twentieth was Curd, who was made Pacha in the year 1003, and discharged in the following year. He Governed one year, and eight days.  
The eight and twentieth was Mohammed, who was made Pacha in the year 1004, and cashiered in the year 1006. He Governed two years, one month, and twenty days.  
The nine and twentieth was Chidr, who was made Pacha in the year 1006. He Governed three years, and twelve days.  
The thirtieth was Ali i'll Selehtár, or Ali the Sword-bearer of the Grand Signior, who was made Pacha in the year 1010, and cashiered in the year 1012. He Ruled two years, and two months.  
The one and thirtieth was Ibrahim, who was made Pacha in the year 1012, and murdered the next year at Cairo. He Governed four months, and seven days only.  
The two and thirtieth was Mohammed i'll Gurgi; he was made Pacha in the year 1013, and cashiered in the year following. He Ruled seven months, and twelve days only.  
The three and thirtieth was Hussein, who being Pacha of the Country of Yemen, was taken from thence and made Pacha of Cairo in the year 1014, and put out in the year 1016. He Ruled one year, and eleven days.  
The four and thirtieth was Mohammed, who was made Pacha in the year 1016, and cashiered in the year 1020. He Ruled four years, four Months, and twelve days.  
The five and thirtieth was Mohammed i'll Sophi, who was made Pacha in the year 1020, and discharged in the year 1024. He Governed four years and six days.  
The six and thirtieth was Ahmed, who had been Testerdar, or Treasurer, of Egypt; he was made Pacha in the year 1024, and discharged in the year 1027. He Governed two years, ten months, and twelve days.  
The seven and thirtieth was Mustapha, who was made Pacha in the year 1027, and cashiered in the same year. He Governed eight months, and nine days only.  
The eight and thirtieth was Giafer, who was made Pacha in the year 1028, and cashiered in the same year. He Ruled five months, and fourteen days only.  
The nine and thirtieth was Mustapha, who was made Pacha in the year 1028, and cashiered the next year. He Ruled eleven months, and twenty days.  
The fortieth was Hussein, who was made Pacha in the year 1029, and discharged in the year 1031. He Ruled one year six months, and two and twenty days.  
The one and fortieth was Mohammed, who was made Pacha in the year 1031, and cashiered the same year. He Governed only a month and a half.  
The two and fortieth was Ibrahim, who was made Pacha in the year 1031, and put out of his Office in the year 1032. He Ruled only one year.  
The three and fortieth ●as Mustapha, who was made Pacha the year 1032, and cashiered in the same year. N. B. The Manuscript is here ambiguous.  
The four and fortieth was Beiram, who was made Pacha in the year 1035, and discharged in the year 1038. He Ruled two years, four months, and twenty days.  
The five and fortieth was Mohammed, who was made Pacha in the year 1038, and cashiered in the year 1040. He Ruled two years, and one day.  
The six and fortieth was Muse, or Moyse, who was made Pacha in the year 1040, and cashiered the same year, by the Soldiery of Cairo, when he had Governed the Country six months, and eight days only.  
The seven and fortieth was Chalil, who was made Pacha in the year 1041, and discharged the next year. He Ruled one year, six months, and two days.  
The eight and fortieth was Ahmed, who being Emir Achour, or Great Master of the Grand Seignior's House, was made Pacha in the year 1042, and cashiered in the year 1045. He Ruled three years, six months, and three days.  
The nine and fortieth was Hussein, who was made Pacha in the year 1045, and cashiered in the year 1047. He Ruled one year, and eleven months.  
The fiftieth was Mohammed, who was made Pacha in the year 1047, and discharged in the year 1050. He Ruled two years, nine months, and four days.  
The one and fiftieth was Mustapha, who had been chief Gardener of the Grand Signior, he was made Pacha in the year 1050, and cashiered in the year 1052. He Governed almost two years.  
The two and fiftieth was Maksud, who was made Pacha in the year 1052, and put out the next year. He Ruled one year, six months, and eight days.  
The three and fiftieth was Eiiub, who was made Pacha in the year 1054, and cashiered in the year 1056.  
The four and fiftieth was Mohammed, who was made Pacha in the year 1056, and discharged in the year 1058. He Governed two years, five months, and seven and twenty days.  
The five and fiftieth was Mustapha, who was made Pacha in the year 1057. In the same year the former Mohammed was restored.  
The six and fiftieth was Ahmed, who was made Pacha in the year 1059, and cashiered in the year 1061. He Governed full two years.  
The seven and fiftieth was Abdella i'll rahmán, who was made Pacha in the year 1061, and cashiered the next year.  
The eight and fiftieth was Mohammed, who was made Pacha in the year 1062. He Governed Egypt three years, and nine months.  
This is die last Pacha mentioned in the Serrúr. These that follow, I have taken them out of the Memoires of a learned Person of Cairo.  
The nine and fiftieth was Mustapha, who was made Pacha in the year 1066. He Ruled one year, and six months.  
The sixtieth was Gazi, who was made Pacha in the year 1067. He Governed three years.  
The sixty first was Mustapha, who was made Pacha in the year 1070. He Ruled one year.  
The sixty second was Ibrahim, who was made Pacha in the year 1071, and continued in his Office three years.  
The sixty third was Omar, who was made Pacha in the year 1074. He Governed Egypt two years.  
In the time of this Pacha I was in Egypt in my first Voyage to Cairo, in the year 1664.  
The sixty fourth was Ibrahim, who was made Pacha in the year 1077. He Ruled one year, and four months.  
The sixty fifth was Ali, who died at Cairo in the year 1079, after that he had Governed, as Pacha, one year.  
The sixty sixth was Ibrahim, who arrived at Cairo in the year 1081, and was cashiered in the year of our Lord 1673, when I was in Egypt the second time. If any will see a large Account of their Actions, let them read the Arabian Historian, named before, which is very exact.   

Of the Sangiacbeys of Egypt.  
IN Egypt, as well as in other Country's subject to the Grand Signior, there are several Sangiacbeys, who be Governors of great Provinces.  
They are so called in the Turkish Tongue from two words, Sangiac, which signifies an Ensign, and Bey, a Prince; because when the Grand Vizier, or the Pacha, makes them, he delivers into their hands an Ensign, as a mark of their Dignity.  
They that may pretend to this Dignity are the Agas of the Boulouks, the Chieftains of the seven Orders of the Militia of Cairo, and the Metferracas.  
The greatest part of these Lords are Meltesimíns, or Farmers of the Provinces that they hold from the Divan, at the rates mentioned in the Rolls: heretofore some Beys have Farmed fourscore Villages, or Towns. They Let these Villages to under Farmers, and the usual Rent of every Town, is known to every one, chief to the Mebascicríns, or Scriveners of the Copties.  
About twenty years ago this honour was purchased with the expense of twenty Purses, or thirty: This was called Chidmet il Sangiakie. And as soon as any Person was made Bey, the Divan did allow him half a Purse every Month, as his Salary; and when he travelled to any Place, for the service of the Grand Signior, at his return to Cairo the Divan did give him half a Purse more for his Reward. In that time these Beys wore in great Credit, and Power; for when they declared their opinion in the Divan, the Pacha's were afraid to contradict them. They did sometimes depose them, when they did not amend their manners after a reproof. They were wont to be six and thirty in Number.  
But now they are a great deal less, and are reduced to that condition, that they are not much esteemed. This Honour now costs them fifteen Purses, and their Allowance given to them by the Divan is one thousand Asper's every day. So Asper's is 4 s. 6 d.  
Their Office is, to Conduct the Hazna, or Treasure, of the Grand Signior to Constantinople, or to Command the Caravan that travels towards Mecha; and to go to War, when required. Four of them are to watch always round about Cairo, with a Company of Janissaries. The first keeps Guard at Adelía, where the way leads to Sues; the second at Caraffa; another at the second Bridge of the Calitz, near its Mouth; another watches at the old Cairo, to prevent Tumults and Murders.  
In the Year 1672, when I was at Cairo, there were sixteen Beys, here be their Names.  
Sulfucar was Bey of Girge, but he was cashiered in the Month of September in this Year. Jezbee was made Bey of Carge in his stead. Mohammed Abu Sciauáreb, or Mahomet with the great Whiskers. Mohammed Abu-Gura. Gazem, Bey of Sues. Juseph of Constantinople, who was Emir-hag, or Commander of the Caravan to Mecha. Juseph of Cairo. Delaver, who carried the Grand Seignior's Treasure to Constantinople. Mohammed il ghindi, who had Rent Bébe. Ali. Omar, Hussein of Constantinople. Canzo, who was Serdar, or Colonel. Torna Mustapha, the Cascief of Dekahlie. Eivaz, who had been Treasurer of Egypt. Abdolla, who was Treasurer this Year 1672, of all Egypt.   

Of the Trees, Plants, and Birds of Egypt.  
I Shall now speak something of the rarest Trees, Plants, and Birds of Egypt, which are come to my knowledge; for this belongs to the General Description of this Country: I shall afterwards return to my Journal.  

Of the Trees.  
IN Egypt are to be found several Trees very rare, which are not in Europe. Lebaca is one which, as the Copties Stories relate, worshipped our Saviour Christ when he came first to Ischemunein, a City situate in the middle Egypt near Melave, towards the North. This Tree is now very rare; for I have not seen any in all my Travels.  
The Hilélgie is a great Tree full of prickles. I have seen one in the Monastery of Abuhennis, situate in the middle Egypt, almost over against Melave. I was told that it bears a Fruit like to yellow Daisies. The Sycamore, named by the Arabians, Gomeize, is one of the ordinary sort of Trees; as also the Figtree, which is of four sorts, 1. The common Figtree; 2. The Figtree of Fium; 3. Of Europe; 4. Avodlis. The Palmtree, in Arab. Temer, is one of the most vulgar Trees; it bears above fifty differing sorts of Fruits. There is also the Nebeca, a kind of Gum-tree. Zante, which is called Acacia. The Mastic, I have seen too in the Monastery of St. Anthony. Carobis, Atles, and Tamrhennes. There is also a Tree called Seiials, a wild kind of Acacia. The Cinamon-tree, named in Arab. Cheiiar Scembar. The pomegranate, Orange-tree, the Lemon-tree, the Cedar, the Quince-tree, the Sefsafs, a kind of Withy, the Apricock tree, the Almond-tree, the Cypress-tree. The Tree called Mocheits, or Sebeste; the Fruit whereof is good for Food, and to make Glue. The Tree called Alats, the Myrrh, the Figtree of Adam, named in Arab. Mouz. The Kebbads, a Tree that bears Oranges of a strange bigness. The Keffe Mariam, or the holy Virgin's Hand.  
The Doum, or the Gum-tree, is a rare Tree in Egypt; I have never seen but three in all my Travels: one in the Monstery of St. Athanase, distant from Siut about three hours travelling, towards the South. In this Tree are two things remarkable: 1. That its Leaves burst forth only at the end of its Branches, and in the thick Bunches. 2. That they are so equal, and even at the end of the Branches, that to look upon them one would think that some have cut, and evened them with Scissors. The Leaves are very thin and long, and are like the Leaves of the Palmtree. The Body of this Tree hath many Branches of a considerable bigness, from them proceed others of a lesser size; every one is forked, and the end of these Leaves appear in Bunches, as we have said.   

Of the Plants.  
AMongst all the Curious Plants of Egypt, I have taken notice of these following.  
Belsen is a Plant, or Herb, that bears a Medicinal Grain, good to heal Wounds. Sabbara; the Leaves whereof are very thick, and full of sap; there are two sorts, the Male, and the Female. Vudne is like Purslan, but its Leaves are very great, and its taste is fourish, and it's eaten raw. Sedab, is Rue; Filfil, Garden-Pepper. Gesalaht is a Plant that grows as big as a Tree. Verdhomar is our Rosa asini. Morian is called in Latin, Halicacabus. Kilu, otherwise named Alcali. Rabl is an Herb of a fragrant smell, full of Oil; growing upon Hills. Barnub is a Plant that contains a Powder that Dyers use; I shall speak of it in the sequel of this Journal. Here be also Jessemins, both single and double. Katife, or the Virgins-Bower, whereof there are two sorts; the single, and the other named in Arab. Katife Kodsi, or the Virgin's Bower of Jerusalem. Rihan is our Origanum. There are several sorts; 1. Of Kodsi, or Jerusalem: 2. Sciami of Damascus: 3. Hindi of the Indies: 4. Miskis, of the smell of Musk: 5. Ascickrihan, or the lovely Origanum. Leblab is another Plant, called by the Italians, Convolvolo; by the French, Liseron, and by the English: Bengiar, are our Beets. Mentur, otherwise named Chobeize, are our Mallows. Here are also Gillyflowers, Lilies, and Roses of all colours, and in abundance. Merdekusch is our Marjoram. Mersciénné— Lisan-hammel is our Plantain. Lisant Tor is our Bugloss. Neane, Mint: Bamie, and Meluchie are ordinary Potherbs in Egypt. Amberboy, is Amber. Seseban is a tall Plant, sown about the Sugar-Fields; it serves instead of a Fence. Sciebeh, is Rue of Rome. Cheschach is the Pavots. Hendal, or Colocinthis; Helbe, named by the French, Fenugrec by the English. They have a Proverb in Egypt, that saith, Blessed are the Feet that walk upon that Ground where the Helbe is sown. They eat it raw, and sodden. Carrots, called in Arab. Gissr, are no bigger than Radishes. Succory, called in Arab. Hindibe. Lettuce, called Chas Melieh. Pease. Tormus, are Lupins. Bersim, or Sinfoin. Il Nile, is Indigo. Scich, is Absynthium Ponticum. Gabbar was an Herb that I found in abundance upon the Mountains, near the Monastery of Abuhennis. Homos gebeli, are the wild Pease of the Mountains; for they are like Pease. Roiet gassal, or Hartsfoot: so called, because it is like the Foot of this Animal, and both are oily. Selguem, called by the Germans, Rubsamen: Zabuz, Oats, Saffron, Simsim, or the Sesame, Heb-il-sode, called Jugeolin. Tobacco, Rice, Sugar, Linni; Coulangian, called in Latin, Gulange; and in French, Galangu.   

Of Birds.  
THE rarest Birds that I have seen in Egypt, are these; Sciamta is the biggest, next to the Ostrich. It is so strong, that some say, it can carry up a Man into the Air. Next to these are the Eagles, the Vultures, named in Arab. Akab, which are very big. Gaddafs, Havams, Baz, Heddahs', Sakers, Sciahins, Bascieks, Rachms; all these are several sorts of Vultures, Falcons, and Hawks. There be also Mezaz, and Begas, otherwise called Gemel il Bahr, or the River-Camel; or the Pelican. The Saksaks have a Bone strong and sharp, at the joint of each Wing. The Guinney-Hens, Cranes, Wild-Geese, and many other Birds; which are ordinary amongst us.  
There are also many Austriches, and chief in Deserts, that lead to the Monastery of St. Anthony, I have seen there Herds together.  
I have read in an Arabian Manuscript, called Giauharet innefisse, a remarkable thing concerning the Ostrich, which I cannot pass over without publishing.  
When it intends to Hatch its Eggs, it sits not upon them, as other Birds; but the Male and the Female Hatches them with their Eye only; and when either of them hath need to seek for Food, he gives notice to the other by crying; and the other continues to look upon the Eggs, till it be returned: likewise when the other hath the same desire to seek about for Food, he gives the same notice, with the same shriek, that its Companion might remain still to look upon the Eggs, till they be all Hatched: For if they did but look off a moment, the Eggs would spoil and rot.  
The Church of the Copies hath learned an excellent Custom from the Practice of this Bird: They hang up a lighted Lamp, between two Eggs of an Ostrich, over against the Priests that officiate, to advise them to be attentive about their Devotions; that their Prayers might be more efficacious, and might not lose their strength, for want of attention.  
It is now time to bring back my Reader to my Journal, to Damietta, where I left him; that I might give him first a General Description of Egypt.     

The Continuation of the Journal.  
I Set Foot in Diametta the 18th day of Feb. 1672. where I abode till the 8th day of the next Month: Sometimes lodging in the City, sometimes in the Bark that had brought me, because it was loaden with Wine for the Consul, and French Merchants of Cairo: And the Aga of the City would not suffer the Wine to be carried ashore, nor into the Haven, until the Pacha had sent him an express Order to that purpose. He dealt in this manner, because the Grand Signior had sent very strict, and severe orders, to forbid the Importation of Wines in all his Dominions. And Because I was in the company of a Servant of the French Consul, whom I could not leave with Civility, because he could not understand the Arabian Tongue; I was therefore engaged to be his Interpreter, by the Obligations that he had laid upon me in my Voyage: For his, and his Master's sake, I abode with him till the orders were come, and a Janissary to Guard the Wine to Cairo. They loaded therewith two great Barks, and we departed immediately for Damietta, on Saturday, the 8th of April; and were at Boulac, a Suburb of Cairo, the Eve of Wednesday before Easter.  
Here follows the most remarkable Passages, and the Description of the Towns, and Places, which are from the Mouth of the River at Damietta, as far as Grand Cairo, as they lie in order.  
As soon as we enter into the River, from the Sea, we find on the East-side, at the Mouth, an old Castle ruinated, but small; which, as the Francs say, was built by S. Lewis, the French King, when he had Damietta. It is square, and divided into four round Turrets, upon which some Artillery have been planted to command the Passage, and where a few Moors are upon the Guard.  
A little further into the River stands a poor Village, named Bogas, or Mouth of the River; because it is there situated. The Arabian word Bogas signifying so much.  
In this Village dwell the Owners of the Germes (being Long-Boats made to un-load Ships and draw them out of the Sands) that guide and tow along the Ships that sail in or out of the River; and discover to them the Banks of Sand, which are very ordinary in this Road.  
In this Village is to be seen the Foundation of another square Fort, the Walls whereof are not yet finished, and never likely to be. There are also here two Calitz, or Artificial Channels, full of the Riverwater all the year; made on purpose to water the Fields.  
About an hundred Paces from this Village, on the other side, is another Castle to command the Mouth; so that the two Castles that are there planted for this purpose, are not over against one another.   


A Description of the City of Damietta.  
DAmietta, called by the Arabians, Damiát, a famous City of Egypt, is situate upon the East-side of Nilus, about eight Miles from the Mouth. Next to Cairo it is the greatest, most beautiful, the richest, the most populous, and the fullest of Merchants of all Egypt; for the conveniency of Trade draws thither a great number of People form all parts of Turkey.  
It is built upon the River Nilus, in the form of an half Moon. The Waves of this River that wash the Foundations of their Houses on that side, and the great number of beautiful Mosques, together with the Fleet of Ships and Barks that ride in the Haven, yield a most delightful Prospect.  
There are no Walls, nor Fortifications, only a round, and very high Tower, that stands at the end of the Town towards the Sea; where there is neither Watch nor Ward, nor Guns.  
In this City there is great Trading in Linen, Rice, Coffee, and Stuffs. I was told, that every year, about five hundred Ships go out of this Haven, small and great, loaded with Rice for Turkey.  
Here are made many beautiful sorts of Linen of all kinds and colours, which are Transported to Foreign Countries. Here is also a great deal of Fish salted. The Mullet that are here pickled are highly esteemed all over the Levant.  
The Town is Governed by an Aga, sent thither from the Pacha, and therefore named by the Turks, Pachagasi, or the Aga of the Pacha. Besides his other Incomes, he takes from every Tavern of Aquavitae ten Poras, in the City are a great many such Taverns. From every Carache (it being a little Ship) he receives five Poras; and from greater Ships six and thirty, and forty, when they go out of the Port: Besides many Casualties which amount to a great deal, through his extortion, as the manner of the Turks is: for, out of our Ship he took six Barrels of Cyprus-wine, containing each six Metres, and every Metre holding twenty Pots, though this was not his due. I had some difficulty to save from his greedy hands a Box of excellent Wine of the Country of Kesrovan.  
The Soldiery, and chief the Janissaries, are very insolent. There be but two hundred, and about twenty Spahins.  
Of the Christians, the Grecks are the most numerous. They be about two hundred Families, and have a considerable Church.  
Of the Copties there be about eight Families. The Turks, about a year since, took Possession of their Church, because they had not paid them a certain Tax that they had laid upon them.  
There are no Francs that dwell there in the City for want of Trade; because this Haven is at a little distance from all the Christian Countries, and because they are settled at Rosetta, which lies more convenient for them, and nearer. There is only a Chamber which the Franciscans of the holy Land have hired in the Apartment of the Greek Patriarch, which is a little House, very filthy, yet they Lodge there when they pass to and fro from Jerusalem to Cairo. The greatest Traffic in this City, by Sea, is of Wood and Timber which is Imported as well for Fuel as for the building of Houses and Ships; for Wood is very scarce in Egypt, chief in the Inferior.  
During my abode in this City I met with an old Ship-Captain, by Religion a Maronite, who told me, that between this City and the Town of Bogas, the River Nilus grew shallower every year; and that he had taken notice, that about fifteen years ago it was fifteen Cubits deep; but now scarce fifteen Foot. This proceeds from the Earth, which the Water loosens from its sides and washeses into the middle; about the Mouth of the River there the Earth stops. He gathered from thence, that it was to be feared, that in this River great Ships would not be able, one day, to pass from the Mouth to Damietta.  
The Town of Mansoura, i. e. Victorious, the abode of the Cascief of Dekahlie, is a great and beautiful Town, situate upon the East-side of Nilus. Its Houses are not builded as those of Damietta, upon the Water, but there is a large Street between them for to walk; but because we Landed not then in that place, I had not the opportunity to view it, nor to give an exact Description of it.  
I shall only say this of it, That in this Town the French King, S. Lewis, was taken Prisoner by Sultan Saleh, negm iddin, eiiub ibn il Kamel. All the particulars of the end, and carrying on of this War, are to be seen in the Macrizi, and in Ibn Zulak. I could wish these Histories of the Arabians were Translated into any known Languages, for here are several remarkable Circumstances mentioned in them, with which we are not acquainted. Here are likewise many Verses full of Wit, but Satyrical, made then by the Moors, upon the taking of S. Lewis, and the conclusion of this War, so happy for their Nation.  
Between Damietta and Grand Cairo, are to be seen, upon the River side, a prodigious number of Pigeon-houses, which is here remarkable, because there are not found so many in any other part of Egypt, nor builded in the same manner.  
These Pigeon-houses begin at Mitbedri, a Village near Mansoura, on the same side, in sailing towards Cairo. In one days Journey and a half I saw so many, that I wondered at it; for there is scarce a House in all the Villages but there is one, or more Pigeon-houses. At the Foundation the Walls are of Earth only, and round on the top, very spacious within, full of Earthen Pots for the Pigeons Nests; and without are many Poles for them to pitch on, and rest themselves. It is easy to judge whether the sight, and Prospect of so many Pigeon-houses be not very delightful.  
The Moors that were in our Boat told us, that in these Villages fifteen Pigeons were commonly sold for one Para; forty Para's make 4 s. 6 d. So that I reckon, that about two hundred and forty Couples were sold for that Money.  
Semennut is a great Town, situate on the Westside of Nilus, in the Cascieftik of Garbie, not far from Mohelle Kabíre, or the great Mohelle. It is built in a Triangular Form; the lower part stretches itself along the River. The Barks that sail towards Cairo are bound to stop here, and pay Custom: The Customhouse is built upon a Ship, in the River, at which the Vessels never stop above an hour.  
In the middle Way, between Diametta and Cairo, is Mitgamr, a very beautiful and large Town, situate upon the East-side of Nilus. We landed, and I found there many fair Houses, and a spacious Bazar, or Marketplace, where all manner of Provisions were to be sold. Here are also a great many Christians of the Copties.  
Over against Mitgamr, that is on the Westside Nilus, is Sitfe, a beautiful and big Town, belonging to to the Cascieftik of Mohelle Kebíre; where we beheld a pursuit of some Peasants, whom the Cascief of that Province chased. They were come to demand a certain Tribute, which he was wont to pay them: and upon his denial of it they risen up in Arms against him: But as soon as he had sent out the Spahins against them, they ran all away. These poor Caitiffs being on Foot, and finding themselves followed by Horsemen; that they might not fall into their hands, they cast themselves, in haste, into the River to swim over; six were unhappily drowned before our Eyes.  
In the upper Egypt is a Village, named also Sitfe; which I shall mention in another place.  
The 12th of April, about two a-Clock in the Afternoon, we left one of the Branches of Nilus that leaves the main River and runs to Damietta, and entered into the Bogas, or Channel of Boulac. The clear Wether gave me the liberty to take notice of the separation of the two Branches of the River: I found that the Branch that goes to Rosetta stretches itself to the North-East, and that of Diametta to the North. In respect of this last, Cairo stands to the Southeast, and its Castle to the South.  
At this Bogas the two great Pyramids of Egypt are first discovered: They appear here to be equal, though one is far higher than the other.  
From this separation, or division of Nilus, as far as Boulac, there is but an hour and a halfs travelling, though Monsieur Thevenot tells us of six Leagues.  
We landed at Boulac, the Wednesday before Easter, at Night. I stayed there till the next Morning, and entered into Cairo about Noon. At my entrance I paid a Crown, at the Customhouse of Boulac, which is an ordinary Tribute demanded of all Francs many years ago.   

A Description of the City of Cairo.  
MY design at first, was to publish a large Description of all the Rarities of this great and famous City, before I proceed on in my Journal: But since I have considered that great Volumes are wont to nauseate, rather than to delight the Reader, chief in these days that Men are pleased with the reading of short and small Volumes: I have therefore taken notice of those things only which other Travellers have omitted, and could never know perfectly for want of an insight into the Arabian Tongue. He that will know more, may peruse the second Part of the Chottats of Macrizi.  
The City of Cairo borrows the Name from the Planet Mars, called by the Arabians, Kaher; which Name was given to it, as saith the Serrúr, an Arabian Historian, because the Foundation of its Walls were laid when this Planet was in its ascent; which happened unhappily in this manner.  
Giauher, the General of Meez le dín allá, one of the Cailiffs of Egypt, having resolved to build a new City for the abode of his Lord, in the Year 362 of the Hegira; he gave orders to the Astronomers, to observe the time of the rising of a good Star, when the Foundation might be laid; that the City might be the more happy, and of a longer continuance.  
The Astronomers accordingly encompassed about with Ropes, all that space of Ground that was to be shut into the Walls; tying to the Ropes a great many little Bells, to give notice to the Builders when they were to cast the Foundation: The signal was, the sounding of the Bells; which was to be given when they saw the rising of a good Star.  
By chance it happened, that a Crow pitched upon the Ropes that was stretched along, when Mars was in its rising; and with the motion of the Ropes caused the Bells to sound: As soon as the Masons heard the signal given, they cast all, with one consent, the Foundation: which when the Astronomers had understood, they declared by unlucky rising of Mars, that governed at that Instant, that the City should be one day taken by a Conqueror that should come out of Romania, where Mars governs: Which hath proved true about five hundred and threescore years after, when Sultan Selim came from Constantinople, the chief City of Romania, and took not only the City, but the whole Country; and destroyed the Race of their Kings, by hanging the last.  
Though they conceived that this Star would prove unlucky, they called the City nevertheless Kahera, or Cairo, as we name it in Europe: which Name continues till this day. This City is become very rich, powerful, and great, by its Trade; insomuch, that of all the Cities of the Levant, this alone hath deserved the name of Great.  
It is situate in a Champain, very delightful, at the Foot of a Mountain of Sand, named in Arab. Gebel il mokattam, or the Mountain cut through, which stands on the East-side, and incommodes the City; because it deprives it of the benefit of the fresh Winds that blow from thence. This City hath another inconveniency, it is far from the River.  
There is nothing in the World more delightful, than to take a prospect of it from some eminent place: for you might from thence view an infinite number of Houses, which, instead of Cover, have Turrets; and see an innumerable company of Mosques with their various colours of differing Buildings intermingled, and surrounded with Palm-trees, and Gardens; all which together represents a most beautiful Prospect.  
It hath seven Gates. The Names are, 1. Bab zucile; 2. Bab innassr; 3. Bab il fetúb; 4. Bab il Kántara; 5. Bab isscia a ríe; 6. Bab issaade; 7. Bab il mahrúk.  
There are eight Lakes, very large, that belong to it: 1. Birket ittemálgie; 2. Birket inassríe; 3. Birket ibn il ademe; 4. Birket il fill; 5. Birket il kar-a; 6. Birket il ferrain; 7. Birket il Ezbekie; and 8. Birket il kassarin.  
There is a Channel cut through this City, from the West, to the North-East, called the Calitz of Cairo. It is very ancient, Ibn abd i'll hokm, an Arabian Historian, saith; That Tarsis ibn Malia, one of the Pharaoh's; and, as he believes, the King that took the Wife of Abraham when he was in Egypt, caused it first to be cut. Since the Arabians conquered Egypt, and took it from the Emperor Heraclius, they have named it Calitz Emir il Muminin, or The Channel of the Prince of the faithful, because of Amru ibn Chottab, the second Califf after Mahomet, who was the first surnamed The Prince of the faithful, because he commanded Amru ibn ass to lead him as far as Colzim, a Town situate near the Red-Sea, that he might convey the Provisions of Cairo as far as this City, and from thence by the Red-Sea to Mecha; where there was, at that time, a great want of Food. It continued in this manner till the Year 150 of the Hegira, when Ciafer il Mansur, a Califf of Egypt, of the Race of Abbas, caused it to be stopped on that side which is towards the Sea.  
Now it is called Calitz il Hakemi, or the Calitz of Hakem; because Hakem-be amr ille, another Califf of Egypt, caused this Channel, which was decayed through the negligence of his Predecessors, to be repaired. It is called also Merachemi, or the Calitz paved with Marble; as we may see by some Passages of the Serrúr, an Arabian History which I have brought with me from Egypt.  
In my Relation of Egypt, Printed in Italian at Paris, 1671. I said that the Turks, Copties, and Jews, open, in their turns, this Channel every Year: but I understand since, that this Office belongs only to the Soubaschi of Cairo, who strikes the first three, or four blows upon the Bank that hinders the River from entering into the Channel, afterwards all that will work have liberty granted.  
The Copies have but two Churches at Cairo; one in the Street named Haret Zuele, and the other in the Greek's Street. The first is Dedicated to the Virgin Mary, and was built by a renowned Physician, named Zabulon. He lived about two-hundred-seventy years before the Arabians became Masters of Egypt. He is yet famous for his wonderful Riches. They say that he hide them in a Well which is in the same Church, and secured them with a Talisman, that none might have them after his decease. The Patriarch of the Copties House is joining to this Church.  
The other in the Greek's Street is Dedicated to S. Barba. It is but small, and obscure. I went to see it the 4th of November 1672.  
Heretofore they had many Churches, and Monasteries; and a Bishop in the Chandak, an old Suburb of Cairo, but now ruinated. But now they have but two; one Dedicated to the Archangel Gabriel; the other to the Abbot Mercurius, surnamed Roes. Here the Copties of Cairo have a Buryingplace.  
Of the many Mosques at Cairo, that which is called Giama ill assar is the richest, and the greatest. It was built by Giauher, the first Founder of the City: It is yet the Cathedral, where the four Muftiss, or Doctors of the Mahometan Law reside. It is a Refuge for Offenders, and a School for to teach the Law of Mahomet, with its Revenues it entertains no less than eight hundred Persons of that Profession; and receives for that purpose two thousand Ardebs of Corn, from the Storehouses of the Grand Signior; and seven thousand more from other Benefactors.  
There are four Muftiss at Cairo that borrow their Names from the four chief Sects of Mahemet: 1. Of Sciaffeí 2. Of Maleki; 3. Of Hambali; 4. Of Hanefi. They are all equal in Dignity, because their Sects, whereof they are the chief, are likewise equal.  
They have power to excommunicate the Pacha's when they attempt to do any thing against their Religion, or their Mosques. For Instance, they excommunicated Pacha Ibrahim in the year 1672, because he offered to take away some of the Gifts, and Rents, belonging to the Mosques of Cairo: By that means they hindered him from executing his sacrilegious design. When the Excommunication prevails not, they shut the Gates of this Mosque, which causes the People to rise up in Arms; and they never are quiet, till they have killed the Offender.  
In Cairo, and in its Suburbs, there are nine public Shambles belonging to the Grand Signior: 1. That of Hasseníe, which is the greatest: 2. That of Haret Jehúd, or of the Street of the Jews: 3. That of Bab illuk, or of the Whore's Quarter: 4. That of the Lion's Bridge: 5. That of old Cairo: 6. That of Gíze: 7. That of Haret il sakkain: 8. That of Telun: 9 Two that are at Boulac; whereof, in one the Oxen are killed; in the other, the Sheep and Goats.  
The Heads, and the Skins of all the Beasts that are killed in these Markets, unless it be of the Goats, belong to the Grand Signior: out of this Custom he receives a great profit.  
It is very true, that in Cairo are seven differing Orders of the Militia. Amongst these, the Montrosses, and Gunners, are not reckoned; but only the Metferracas, three Cornets of Spahins, which be i'll Giúmulli, il Tefakschi, and i'll Cércassi. The Janissaries, the Chiaoux, and the Azapes, belong to them.  
The Janissaries, the Spahins, the Azapes, and the Gebegis, are paid only every three Months; but the Chiaoux, and Metferracas, the Jetams, or Orphelins, the Giavalis, the Kescie, and the Metkaeds receive their pay every Month, without any delay.   

A Description of Old Cairo.  
OLD Cairo, so called erroneously by the Francs, is named by the Arabians, Massr, from Massr, or Mizraim, the Son of Cham, and Grandchild of Noah, that caused it to be built. It is the ancientest City of Egypt, next to Memphis; after the destruction of this, Old Cairo became the chief. It is situate on the East-side of Nilus, over against the place where Memphis stood, next to New Cairo. It was heretofore a stately City, but now it is almost all ruinated.  
In the 18th year of the Hegira, which is about 1033 years since that Amru ibn il ass, General of Amru ibn Chottab, a successor of Mahomet, took this City. John Mekaukes, a noble Coptie, was then Governor for the Emperor Heraclius. When Amru had taken it, he made Peace with Mekaukes, upon condition that every Coptie should pay him, and all his Successors, twopences ayear as a Tribute; and that he should give entertainment, for three days, to all the Arabians that should pass through Egypt; as may be seen more fully in the Macrizi.  
This City hath been increased many times, as the Conquerors, and Lords of the Country, did think convenient to pitch upon a more pleasant place for their abode.  
The places where the Fostat, the Cassr iscémma, the Quarter of the Patriarch of the Copties, Babylon, Cateia, the Caraff, and others.  
Fostat is a Greek Name, which signifies a Tent of Goatskins. The Arabians name one side of Old Cairo thus, because the Tent of Amru ibn il ass, of this substance, was planted there when he was busy in Conquering Egypt.  
The same Amru caused it to be enclosed in with Walls; after that he had taken the City of Alexdria, he settled there his abode, and that of his Successors: Alexandria, that had been the Royal City of the Greeks for about nine hundred years, was then forsaken; and the Fostat was the chief City of Egypt. It continued so till Ahmed ibn Toulon built Cateia very near Fostat. His Successors of his Race forsook it, and settled themselves in Cateia.  
But when this Race was extinct, and Grand Cairo being built by Giauher, as we have said, the Califs chose it for their abode, causing Fostat to be burnt, that the new City might be stronger, and fuller of People; and they left Cateia, as we may see in Macrizi.  
Cassr Isscémma, is a Castle, or Suburb, enclosed with Walls, near adjoining to Fostat, built by Artaxerxes, King of Persia. Now only Christians inhabit there. They have many Churches which we shall describe in this following Journal; for I went to see them on the 18th day of July, 1672.  
There are two differing Opinions concerning the Origine of this Name. Some would have it written, Cassr iggiama; that is, the Castle of the Assembly: for they say, that here the great Wits did meet to increase Learning; but this Opinion is not well grounded. Others writ it Cassr isscémma; this is likely to be the truest; for I find it thus written by all Arabian Historians.  
The Granaries and Storehouses, of the Grand Signior, are adjoining to this Castle. They are named by the Arabs, Scióne. The Provisions of Corn, and other necessaries for the Food of the Malitia, are here kept; not only for the Malitia of Egypt, but also for all the other Countries that depend upon Egypt.  
And that this Corn might be better distributed, there are four Aga's, or Officers, named in Arab. Agavat beta il ghelàl, or Aga's of the Stores in the upper Egypt: One dwells at Benesuef, another at Minie, the third at Momfallat, the fourth at Girge. Their Office is, to gather up the Provisions of Corn, and to send them to the Emin il Scióne, the Master of the Storehouses of the Grand Signior, who upon a certain day of the Month, causes these Provisions to be distributed according as the Divan appoints.  
But because sometimes this allowance is not sufficient, every one hath liberty to buy more, by paying for every Ardeb a thousand Meidins. When this Money is once paid, every year one may fetch this allowance, during the Buyer's life.  
Near this Cassr isscemma, on a side of Cairo, is the Quarter of the Patriarch of the Copties, named in Arab. Haret il Batrak. It is separated from this Castle with an high Wall, with which it is enclosed. The Patriarch hath his Abode a little above the Church of Mary Moncure; concerning which, I shall take notice of some curiosities in the sequel of this Discourse.  
Babylon was further towards the South of Cairo. Now there appears nothing but great Mountains of its Ruins, and three Churches of the Copties; one dedicated to the Virgin Mary, another to S. Theodorus, the third to S. John Abakîr.  
The Church of the Virgin, as the Copties relate, was the first that was built at Cairo, after the coming of our Saviour Christ. They say that S. Mark hath preached there; and that S. Peter mentions it at the end of his Epistle, when he saith, that the Church elect which is in Babylon Massr, or Babylon near Cairo, salute you, as well as my Son Marcus. I did not go into it at this time, but I saw it, and lay there one Night in my first Voyage to Egypt, in the year 1664.  
Cateia was built near Fostat, by Ahmed ibn Toulon, Prince of Egypt, as we have already said.  
The Caraffa is the Buryingplace of the Mahometans; highly esteemed, because there be some Kindred of Mahomet, and some of their Saints, buried. In the flourishing days of Egypt there were above three hundred and sixty Tombs, and Mosques of Great Men; every one endowed with a sufficient allowance for poor People, and the Pilgrims of that Religion that came thither. So that a Pilgrim, at Cairo, could have subsisted a whole year without spending an Asper, by visiting every day the Mosques and Tombs of this place; but in process of time the Revenues being devoured, by the wickedness of the Pacha's, the Tombs and Mosques are since gone to decay.    

The Continuation of the Journal.  
THE 16th of April 1672. Saturday before Easter, the French Consul went to visit the Pacha, who was then in a Garden at the Village Besestein: he went to speak to him about a business of his Nation. I took this occasion to offer him my Letters of re-commendation which Ishac, Pacha of Seida, had given me to deliver to him. In consideration of them, he promised me his protection and favour.   


The way of Hatching Chickens at Cairo.  
The 21st of this Month I went to see the Ovens where the Chickens are hatched. These Ovens are builded in the same manner as the Ovens of France, made to bake Bread, only with this difference; they are not so high, nor so big as ours, nor of burnt Brick, but of Brick dried in the Sun. They have also, on the top, a round hole, as big as the circumference of a French Hat, through which the heat mounts up and goes out, which Ovens for Bread have not.  
In the House where I saw them, they were placed in this manner. There were four and twenty: twelve on the right hand, and twelve on the left; six one upon another. At the first sight one would have thought them to be so many Sleeping-cells of Monks: but the Alley that was between was so narrow, that when I entered in, the smoke and heat that came out had almost stifled me.  
Now, to cause the Eggs to be hatched, they put them all in the lowermost Ovens; and in the uppermost they kindle a small Fire, for eight days, with Straw. Afterwards they stop them, and leave them so six other days: Then they take away the Eggs from the lowermost Ovens, and separate the good from the bad, by examining them in the Sunshine. Afterwards they cast away the addled, and put all the good in the uppermost Ovens; making, with Straw, a small Fire in the lowermost, for two days. They leave them in that condition one and twenty days, without meddling with them: at which time the Chickens begin to break the Shell; so that in two and twenty days they bring forth Chickens in this manner.  
This is not to be practised, but during four Months in the Year; namely, from the Month of December, till the Month of April: The other part of the Year is not fit for this purpose, because of the excessive heats.   

Of the Pyramids.  
IN my first Voyage to Egypt I had seen the Pyramids; but, having another opportunity offered to me, I went thither to view again these rare Monuments of Antiquity, to see whether I might not observe something more than I have taken notice of in my first Relation.  
On the 27th of April I went thither, in the Company of the French Consul, and many other Merchants, and with almost all his Household: we had with us three Janissaries to guard us, so that we were in all about fifty Cavaliers, well mounted upon Asses; taking with us Provisions sufficient for three days.  
When we were come to the Pyramids, and had observed exactly every thing: I took notice that the place where they stood was a Buryingplace. This is plain to any that see the place; and doubtless it was the buryingplace of the old City Memphis; for all the Arabian Histories inform us, that this City stood where the Pyramids now are, over against Old Cairo.  
2. I took notice that all the Pyramids have an entrance that leads to a low Alley, which is very long; and at the end is a Chamber, where the ancient Egyptians did place the Bodies of those Persons, for whom the Pyramids was built. This entrance is not to be seen in every one of the Pyramids, because the Wind hath stopped them with Sand. I saw upon some of them some Hieroglyphic Characters, but I had not time to write them out.  
3. I took notice that all the Pyramids were builded in very good order; and that each of the three greatest were at the head of ten lesser, which are not well to be distinguished, because of the heaps of Sand: one may yet imagine, to see the place, that in former Ages there have been here one hundred Pyramids, little and great.  
4. I took notice that they are all builded upon an even Rock, covered over with white Sand; so that it is very probable that the Stones have been taken from the place, and not brought from far, as some Travellers imagine, and old Writers: for the greatest is nothing but a Rock cut as a Pyramid, and covered over with a Wall of Stone.  
5. I took notice that of all the Stones of the greatest, there is scarce one entire, but either worn out with the Wether and Time, or broken by some other Accident; so that, though one may ascend on all sides to the top, yet not in all places with the same ease.  
6. I have taken notice that none of the Pyramids are alike, or perfectly square; but that all have two sides longer than the others. I intended to measure the greatest: for that purpose I had with me a String of about thirty Land-yards; but because the Winds have heaped about it Mountains of Sand, I could not possibly draw a Line straight from one Angle to the other.  
On the 28th day of December I went to see the Pyramids the third time, with some strangers. In our way we were mightily troubled with a very thick Mist, which lasted till ten a Clock in the Morning; and we found a great deal of Mud in the Trenches and Ditches, which was not yet dry since the retreat of the River; so that we were carried over upon the Moors backs that were with us.  
At this time I went up to the top of the great Pyramid; and I observed, as at the first, that the place where the Pyramids stand, is a pure Rock, covered over with white Sand; which appears sufficiently by the Ditches and Caves round about the Pyramids cut in the Rock.  
2. The Rock is to be seen, upon which stands the greatest Pyramid, by a hole at one of the Angles, between the East and the North sides.  
3. The Pyramids are not builded with Marble, as some say; but with a white sandy Stone, very hard.  
4. The greatest hath but two hundred and six steps; and though Monsieur Th. saith that it hath two hundred and eight, this proceeds from his not taking notice that two steps are broken into four.  
5. On the top of the greatest Pyramid there was anciently a Statue, or Colosse. This appears, because it is not sharp as the others, but plain: And there are yet to be seen great Pits, which were to keep fast the Colosse from falling.  
At present there is nothing on the top but many Letters of the Names of Persons or all Nations, who have left them to witness that they had been there. There is no sign of the Play at Mancala, which a Coptie told me was there imprinted in the days of the Pharaoh's.  
6. The Stones of the biggest Pyramid are not equal; for some of the undermost are four Foot high, some three Foot and an half, and five Foot long. The Stones of the middle are three Foot and five Inches high, and the uppermost Stones are but two Foot high, and three and an half long.  
7. The sides of the Pyramids are not equal; for in the greatest it is visible, and so in the others, that the North-side is longer than that which stretches from East to West.  
8. In all the Pyramids there are very deep Wells cut in the Rock, square; as I have seen in more than ten.  
On the 26th day of June I went the fourth time to see the Pyramids, in the Company of Monsieur Sabatery, Vice-Consul of Alexandria.  
In the Passage to Old Cairo, on the other side of the River, I took notice of one thing very remarkable in its Channel: The Water was perfectly green, as a Cake covered over with green Grass. This was the first time that I saw it of this colour; which caused me to ask of the Boat-men, what this green colour was? They told me, tint the River Nilus did then putrify, that it had continued so fifteen days, and would be so five more. Some of them said, that there was none could remember to have seen the River so green as that year, 1672.  
To return again to the Pyramids: I went up this time to the top of the highest Pyramid: I entered into the Chamber, but saw no new thing which could cause me either to change, or add to my former Observations. It is needless to speak of its Dimensions, seeing so many Travellers have already published them, as Monsieur Thevenot in his Levant Travels.  
From the Pyramids we went to take a view of the Caves that are adjoining. There are many, all cut in the side of a Rock: Their outsides are out of order, without any proportion; but their inside very equal, and polished. In every one there is a deep Well square, cut in the Rock, where the Egyptians did put the Body of that Person, for whom the Cave was made; for it was their Sepulchre. The walls of many of these Caves are full of Hieroglyphic Figures, carved in the Rock. In some they are but small, in others very lively. In one I numbered sixteen great Figures, that represented eight Men and eight Women, holding one another by the hands; with many other small Figures, or Shapes, on both sides.   

Of the Sphinx.  
WE saw next the Sphinx, near the Pyramids, on the East-side. On the top stands the Head of a Woman of an extraordinary bigness and height. The Arabians call it Abulhon, or Abul-houl.  
Pliny saith that it was the Tomb of King Amasis. I imagine that this Sphinx was a Sepulchre, but we cannot understand that it belonged to Amasis; for all the Records and Traditions of this Sphinx are lost.  
That it is a Tomb may appear, First by its situation, which is in a place which was in former Ages a Buryingplace; and near the Pyramids, and mortuary Caves. Secondly it is to be imagined that it was a Sepulchre from its building. In the hinder part is a Cave under ground, of a bigness answerable to that of the Head, into which I have looked by an entrance that leads into it; so that it could serve to no other purpose but to keep a dead Corpse.  
Some Francs have, out of an excess of curiosity, climbed up by the means of Rope-Ladders, to see whether this Head was hollow, or massy; and they have found it to be hollow, but filled at present with Sand.  
The Neck is worn out round about, which causeth Men to imagine that it will not be able to support the weight of that great Head.   

Of the Wells where the Mommies are.  
WHen we had fully viewed this Sphinx, we took the Road that leads to Saccára, a Village, at four hours travelling from the Pyramids, and about eight from Cairo towards the South. The Buryingplace of the Mommies is near adjoining to this Village.  
And because it was very late, and that we were to agree with the Arabians of the Village about the Price, the Number and Quality of the Wells that they were to open for us. We stopped there all Night, and the next Morning we took with us twelve Horsemen, to Guard us, of the Arabians; with them we went to this Buryingplace, where the Mommies are in Caves under ground.  
The first Well that we saw was that of Birds Embalmed. When we had caused the Sand that stops the Wells Mouth to be removed, through which we were to go down, and from thence to enter into the Cave; we caused ourselves to be let down one after another, by tying a double Rope about our middles. As soon as we were at the bottom, and that every one had lighted his Taper, and several Matches that we had brought, we went into the Cave creeping upon our Bellies. The Cave is an Alley in the Rock, about the height of a Man, and about the breadth of a Perch; and of an extraordinary length. We found there many other Alleys on both hands, cut in the Rock; where were many large stores, full of Earthen Pots, covered over with Cover of the same substance. In these Pots were Embalmed Birds of all kinds, every Bird in its own Pot. And as I thought that the remembrance of a Custom so ancient, and superstitious, was worthy of our notice, I brought about half a dozen with me; some I have sent to the King's Library. We found also some Hen's Eggs, empty, but entire without any ill smell or crack.  
When we had viewed sufficiently this Cave, we returned up in the same manner that we went down, and found another opened, called the Virgin; which is, that was never opened before: According to our orders to the Arabians, Monsieur Tiger and the others went down in the same manner as into the former; I alone could not follow them, because of a Quartain Fever which had troubled me fourteen months, and took me at that very Moment: But I lost nothing by that: for these Gentlemen told me at their return, that they found an horrid stench, and a close air, that put out their Candles, and their Matches also, every time that they endeavoured to light them; which caused them to get up again without entering further. They told me that this Well was much deeper than the former.  
We caused another to be opened, which was not a Virgin Well, as the former, because it was not so deep. I ventured into that, notwithstanding my indisposition.  
We found there two Mommies, a great one, and a little one of a Child, both in Coffins, the greatest was of Marble; upon the Covering it had the likeness of the Person for whom it was made: We caused these Buyers, or Coffins, to be opened, but found nothing extraordinary; therefore we made no account of them, and left them where we found them.  
We went down next into a Cave, called The Church, which was not so deep as the former. It was nothing but a long Alley under ground, well Plastered, and Painted all over with Hieroglyphic Figures round about the sides. It was almost all full of Sand, which caused us to creep along upon our Knees.  
If the Reader desires a Prospect, and a Description of this ancient Buryingplace, let him think upon a boundless Champain, even and covered over with Sand; where neither Trees, nor Grass, nor Houses, nor any such thing is to be seen: Let him represent to himself the Superficies of this large Field full of dry Bones of Arms, Legs, Feet, and Heads; full of scattered pieces of Wood of Coffins, of little Idols, some of Wood, others of Plaster embellished with green, and marked before and behind with Hieroglyphic Letters. These Idols the Arabians have taken from the broken Mommies which they have cast away. In some places you may see great Tombstones, full of Ciphers and enigmatical Figures that represent something of Chemistry, and of other Sciences and Mysteries; and full of strange Characters that are no Hieroglyphics. Whiles I was looking upon this Spectacle the Arabians brought me two, whereof I caused the Copies to be drawn as soon as I was returned to Cairo.  
You have here a Description of some Relics of the Grandeur and Vanity of the ancient Egyptians, and the mournful signs of Man's Mortality. The first sight is able to dash a Person newly arrived, out of Countenance, and to affright him: I mean the sight of so many Bones all scattered up and down, one would think that here hath been a grievous fight.  
In this Champain, or Field, here are fifteen Pyramids: three are of an extraordinary bigness, which seem to have been favoured by Time; for they appear entire without much decay. Here is also an entrance in every one, that shows a long Alley which leads to a Chamber; Monsieur de Tiger went into that which is farthest from the Village, commonly named The Pyramid of Rhodope, where he found nothing in the Chamber.  
This Pyramid is built as a Pavilion. The Francs say that Rhodope, a famous Strumpet, caused it to be built with the Money that she had gotten with the loss of her honour. But this is doubtless an error, if it be true what Pliny saith, That the Pyramid of Rhodope was but small, though very beautiful; therefore this which is one of the greatest in all Egypt cannot be that of Rhodope. These are the words of Pliny: Supremumque illud ne quis Regum opes miretur, minimam extitisse laudatissimam à Rodope meretricula factam. Aesopi fabularum Philosophi conserva quondam, & contubernalis haec fuit, majore miraculo tantas opes meretricio esse conquisitas quaestu.  
For the others that are in the same Field, Time hath almost worn them out; for they are but so many heaps of Sand, which have scarce the shape and shadow of what they have been heretofore.  
Here is also a square heap of very great hewn Stones. The Arabians name it Mastabet Faraoun: for they say, that when the Pharaoh's, Kings of Egypt, were to declare and give a new Law to to the People, they stood on the top of this heap. But these are the Traditions of the poor Arabians that have nothing of certainty.  
To return to the Wells of the Mommies: as soon as the Francs have visited any, the Wind, or the Arabians, fill the entry again full of Sand, to get a little Money at the second opening. This is the greatest gain of these Wretches. The lest they take for to open a Virgin Well is thirty Piastres, because they that make the Well to be opened, have the liberty to carry away all the Curiosities and Mommies that he finds there.  
We returned, after two days absence, to the City Cairo again; and the 6th of May I went to visit the Greek Archbishop of Mount Sinai, who was then resident at Cairo about some concerns of his Monastery. Amongst other things, he told me that he had a Manuscript of the Council of Florence, differing from all those Copies that are Printed in Europe. Monsieur de Tiger hath a Copy of this supposed Original.  
The Monks of this Monastery have a privilege from Mahomet, signed according to the Custom of that time by the impression of his Hand, which frees them from the Carach, or Tax, which the Mahometans require of the Christians subject to them. This was the cause wherefore Mahomet granted them this favour, as the Archbishop told me, to express his thanks to that House for the kind entertainment which he had received at the hands of those Monks when he kept, and watched over their Camels.  
We discoursed afterwards concerning the Plague of the former Year. He told me, that it had swept away six hundred and fourscore thousand Persons, but that it had scarce meddled with any but the poor; and that of the richer fort scarce four hundred were dead.  
This causeth me to speak a word of Father Elzear of Nants, a very worthy Person; and his Comrade, Father Portais; both of the Capuchin Order, and zealous Missionaries, whom this Plague carried away. The first was buried out of the City Cairo, in a Field where the poor Copies are buried, for whose Conversion he was intended.  
To honour the Memory of his Virtues, there is an Epitaph in Arab. and Latin, upon a little Stone fixed upon his Grave; and because I was well acquainted with him in my first Voyage which I made into Egypt, by the Orders and Commands of Ernest, Duke of Saxa-Gota, in the Year 1664. I went to see his Grave, and to repeat for the repose of his Soul, and as a Testimony of my remembrance and esteem of his rare Qualities, the Prayer De profundis.    


A Journey to Gemiane.  
WHen the time was come that the Copties observe the Festival of the Apparitions of the Saints at Gemiane; because I had not seen it in my first Voyage, I went from Cairo on Monday the 9th of May, with a Servant of Monsieur de Tiger, named Leonard, that could Paint very well, with several Copties who came in our Company, because they had nothing to discharge the expense of this Journey. We went aboard at Boulac, and set sail for the Town of Mansoura, where we landed the 12th of the same Month.  
The next day we left Mansoura, taking a Boat for Diast, a little Village situate upon the Westside of Niltus; for here all Travellers that go to Gemiane from Cairo are wont to land. It stands about four hours journeying from Mansoura. At our landing we left our Boat and went by Land to Bossat inossára, a little Mile distant from the River, in the Land; we spent there the Night, and lodg'din the Church of S. George, with several other Copties whom we found there, who were bound also, as well as we, for Gemiane.  
The 14th day very early we proceeded on towards the third branch of Nilus, which gins, as I have already said in the Description of this River, at Sciobret il Yemen; which it hath passed near the Town of Mohelle Kebíre, or Great Mohelle, and near Gemiane it discharges itself into the Sea at Brullos'. We marched on into the Country, and when we came to this Branch of the River we found several Boats ready to carry us with the Current to Gemiane, where we landed about the Evening, not without suffering many crosses, and inconveniences; because the Master of the Boat, an Arabian, was a wicked Rogue.  
Gemiane is a famous Church of the Copties, built in a large Champain; very even and boundless to the Eye, but very unfruitful, in the Province of Garbie in the Isle of Delta. It stands near the place where was anciently the City Degue, called by the Copties Tekebi. On the West it hath the Great Mohelle, on the East the Branch of the River that enters into the Sea at Brullos', and on the North the Mediterranean Sea. This Church hath five and twenty Arches, or Isles, that yield at a distance a very beautiful Prospect, though they be not in order nor equal in bigness.  
The Church within is not yet finished, and there is but one Chapel whited with Lime, namely that where the supposed Apparition happens: there is also but one Altar, as in all other Churches of the Levant. All the Isles, or Arches, serve to adorn the Church, and to give light to it; for in every one there is a Window, and in some two. The Chapel where the Apparition happens is on the North-side, on the right hand as one enters in, and over against the Door.  
During three days I examined this Apparition, and the causes from whence it proceeds as exactly as I could possibly; and found it to be nothing else but the reflection of the Objects that went by the Church at a convenient distance, which being carried into the Chapel, by the Air, through the two Windows that give light. It represents, over against upon the Wall, the Shadow which is like the Object that goes by: For Example; when a Horseman goes by, there is to be seen upon the Wall, in a confused manner, a Shadow of a Man on Horseback. If it be a Woman that hath a Child in her Arms, one may see the Shadow of that appearance; and so is it with all other things. Now the People being superstitious and of a dull apprehension, not knowing how this happens, fancy that the Saints appear to them.  
They know and distinguish them, according as they are painted in their Churches: For Example, when they see the Shadow that represents a Cavalier, they say that it is S. George; for the Copties, as well as the other People of the East, represent him as a Man on Horseback, killing a Dragon. When they see a Woman carrying of an Infant in her Arms, they say that it is the blessed Virgin, because they see her thus represented in the Pictures of their Churches. When they see the Shadow of a Man on foot of a reddish colour, they say that it is S. Menna, because they paint him with a red Habit. They distinguish the other Saints in the same manner. They are so much bewitched with the fancy of the reality of these Apparitions, that if any Person should offer to deny it, he would be in danger to be knocked on the head.  
It is in vain to answer that the Shadows that appear in this Chapel cannot be form by the reflection of the Objects, because the Windows, through which they come in, are at the North-side of the Church which never enjoys the Sunshine; and that therefore they be true and real Apparitions.  
To this I reply, that it is not needful that the Church be enlightened on that side; but it is sufficient that the Objects that pass by be enlightened. Now if the Church had the light of the Sun on that side, the brightness of the light would discover too plainly the Shadows, and would take away all causes of admiration.  
If any will say that some ingenious Person amongst them hath built this Chapel, according to the Rules of the Optic Art, to deceive the People with these Apparitions; I desire him to take notice that the Copties are so ignorant that they know not what this Art is. This Chapel, as the other Churches, hath been built in this manner without any design to cousin the World; therefore this Reflection, which they name Apparition of the Saints, hath been discovered by chance. Experience hath taught me this in other Churches which have not been builded no more than this to deceive the World with vain Apparitions. I have taken notice of it in the Church Bossat inossára, where I was on the 13th of the same Month, in the company of some Copties that were going to Gemiane▪ There I saw the same Shadows, which two days after at Gemiane, they called S. George, the Virgin Mary, and S. Menna; so that when the Copties perceived them they knew not what to say. By this we may judge, that this Church hath not been built by the Optic Rules of Art, and that only by chance these Shadows have appeared, and been taken notice of.  
This Apparition continues three days following; in which time there is such a great concourse of People, that one is ready to be stifled. I perceived that they did call every Saint according to their devotion and respect, without order: And when they saw some Shadows upon the Wall which had a relation with those Saints that are painted in their Churches, they cry out for joy, in their Language, Selam lak Kaddis Filan; I salute you o Saint N. N. To this they add an Hymn proper to the Saint, and Prayers, tying upon the Wall some little crosses of Wax. Of all the Saints that their Church worships, I have heard none called upon but the blessed Virgin, S. George, S. Menna, and S. Porter.  
On this Festival day all the Arabians thereabouts meet here, out of an ancient Custom, to be treated for three days with the Revenues of this Church: When I was there, they could make up near five hundred Horse, and five hundred Foot. The Horsemen were Armed with a Lance, the Footmen with a Club upon their Shoulders, pointed with Iron.  
This Custom of feeding the Arabians thereabouts is very ancient; it comes from their pretending to be the Lords of the Country round about where this Church is built, and therefore for this consideration they hinder not the Christians, as they are able, from coming to this Festival.  
Therefore the Epitrope, or Treasurer of the Church, hath care to provide all things needful for their entertainment. He killed that year seven young Cows, two every day: He provided for them Rice, Bread, and Barley for their cattle: He had a care also to send for Cooks, and all Implements necessary for a Kitchen; so that the Arabians had nothing else to do here, but to eat and drink and divert themselves.  
Twice every every day, these Arabians performed their Warlike Exercises, to show their jolly humour, and to give sport to the Assembly. The Horsemen played at Girit, or the Dart, by casting it to one another, riding one against another and fencing therewith with much dexterity: The Footmen likewise skirmished one against another very pleasantly with their great Staves.  
The third day of this Festival the Arabians have nothing given them but a Dinner, as soon as they have eaten it they are to departed; so that if two hours after any of them was found there, and that the Beys Lieutenant hath any knowledge of him; he will cause him to be punished, either by the Purse, or a Bastinado: so that none have liberty to stay there that day, but Christians whom the Epitrope treats in the same manner as he doth the Arabians.  
I was one of the chief Persons invited, the Treasurer entertained me under his own tent with an extraordinary Banquet, only Wine was wanting; and Spoons, Forks, Knives and Napkins were not used: The Meat was to be torn in pieces between the Fingers, according to the Custom of the Country. Afterwards, out of the Tent, a long Skin of Leather was spread upon the ground for the ordinary People, where they were very well treated. I shall finish this Relation with an advice to all Francs that intent to see this Festival. They ought to take the same Way as we have done, because it is the easiest, the most commodious, and the less dangerous. Let them get a good Tent; for there are no Lodgings, but in the open Air: Let them carry Wine, Strong-waters, Meat, Hens, Bread, and other things for nourishment during the Festival: Let them also carry with them the Furniture of the Table, a Carpet, a Cushion to sit upon, and some Coverlets for their conveniency, and to appear handsomely. Water and Wood, are here plenty: There is Fish also to be sold; for the Fishermen of Nilus, that is near adjoining, bring hither a great deal. I was provided with all these things, therefore I appeared very decently.  
There is here no danger of being robbed; for the Lieutenant of the Bey of Mohelle is also at this Festival with a good Guard of Spahins, to prevent Disorders, Quarrels, and Robberies which might happen among rude and barbarous People: So that in this place one may be with as much safety as at Cairo in a House. Upon this account there happened a pleasant Accident; a poor Arabian had taken from a Christian a handful of Barley to give it to his Ass, he was taken upon the Fact: The Christians immediately dragged him with a great noise, to the Beys Lieutenant to have him punished: Whiles they were leading him a great Tumult of People ran to see him; some upbraided him with his boldness and impudence to steal, without apprehending the punishment of the Saints that appeared in their Church, and did so many great Miracles; another asked him whether he did not fear that God would punish him? At which words he answered, Ane Baaref rabbene; that is, What, do I know that there is a God? or, I know not what is God. This caused me to wonder, both at the Copties settled persuasion of the real Apparition of their Saints, and at the ignorance of the Arabians, seeing that some of them know not that there is a God. At last this Wretch was shut up in a Cage, and I know not what happened to him afterwards.  
It is time to prepare to departed when the Company withdraws itself; and if one desires to return to Cairo by another way, one may go by Land to Brullos', from thence to Rosetta; by this means one may go through the lower part of Delta: a curious Journey which I never heard that any Franc hath made. But in case any danger is likely to be in this way, one may go from Gemiane to Great Mohelle, where the ways are full of People; and from thence one may go by Land to Cairo, and see all the Antiquities that be in Mohelle and all along the wav.  
I went away on Wednesday morning when every one was departing, and returned to Cairo the same way that I came, because the other ways seemed to be dangerous. I arrived at Cairo the 20th of the same Month, eleven days after my departure.  
The Representation of this Church is in the Cabinet of Monsieur C.  
On the 27th of May I went to visit the Patriarch of the Copties, called Muallim Mattaos, or Master Matthew, whom I had seen in my first Voyage. I entreated him to give me a Letter to recommend me to the Monasteries of Saint Macarius, whither I intended to go, which he granted me very willingly.  
The 30th of this Month a Bey of Constantinople arrived at Cairo, bound for the Island of Suaquen, situated in the Red-Sea, where he was to Govern as Pacha.  
At the same time came Don Pietro, an Abyssin, whom I had known at Rome, and who had given me the Manuscripts of the Synods, and the Old Testament written in the Ethiopian Language. He, and another of the same Nation named Peter of Constantinople, went with this Pacha, with an intention to get into their own Country. I heard some time after that this Pietro was become a Mahometan at Sues, to escape the Fire unto which he was condemned for striking a Moor.   

A Voyage to Rosetta.  
ON Monday the last of May, I went out of Cairo designed for Rosetta, with the same Leonard who had been with me at Gemiane, and a Nubian Slave that I had. I went thither on purpose to spend there the time of the violent heats, which are not so fierce in that City as at Cairo; as also to see the Mouth of the River Nilus at that City, and to satisfy a doubt that I had about the Water, of Maadíe; for I knew not whether it was a Gulf, or a Mouth of the River Nilus: with an intention from thence to go to Alexandria to see its Curiosities.  
We were four days going from Cairo to Rosetta; an extraordinary long time, because the winds Maltam, or Maestraux, that blow against those that go down the River, opposed our Voyage.  
The most remarkable Towns in this way are, Fuva, Sindiun, Teirut, Motubis, and Tféni, by the River side.  
Fuva, called by the Greeks Metelis, and in the Copties Dictionary Messil, is a very ancient, great, and considerable Town, situated upon the East-side of Nilus, seven hours travelling from Resetta. It's Territory is very delightful, because of the pleasant Fields and Gardens round about. It bears Fruits that are much esteemed in all Egypt.  
Geziret Iddahab, or the Island of Gold, is over against this City.  
Heretofore the River was so deep from the Mouth as far as this Town, that great Barks loaden were able to sail hither; at that time the Custom-house was kept here. But in time the River becoming here so shallow that the Barks being not able to come so far, the Custom-house hath been since established at Rosetta, where it continues yet.  
Sindiun and Teirut are two other Towns situated upon the Banks of Nilus over against one another; as are also Motúbis and Tféni: the first stands on the East-side, the other on the Westside.  
At Rosetta I lodged with Monsieur Reynaud, Vice-Consul of the French in this City; he is a very honest Man: He employed all his credit to procure me the sight of the Curiosities round about.  
For the information of all European Travellers, I have taken notice that of late there is a Carrier set up at Rosetta, who goes by Land to Damietta, when any desires to travel that way, which conveniency was not formerly; for when any intended that Journey, he was to run many hazards and inconveniences. I had first designed to go thither, but instead of that Journey I went to visit the Monasteries of the Desert of S. Macarius, where I expected more satisfaction.  
I have long doubted whether the Waters of Maadíe, or the Pool, that is halfway between Rosetta and Alexandria was a Branch of Nilus, or else a Gulf of the Sea. In another Relation of Egypt which I Printed in Italian at Paris in the Year 1671. I have said that it was a Branch of Nilus; but since I have understood the truth that it was nothing but a Gulf, or Pool: for, 1. Its Waters are very salt as far as Etku, its uttermost bounds; which Town, as I conceive, is the same with Motubis. 2. This Water comes not from Nilus, neither hath any Correspondency with this River. True it is, when Nilus overflows it becomes sweeter, because of the mixture of the River's-water with the Water of this Gulf. It retains this sweetness about two Months, until Nilus leaves the Fields; and as soon as the Tramontane, or Westerly Wind blows, the Waters of this Pool return to their wont saltness and acrimony.  
The 10th of June I went to the Mouth of the River Nilus, about an hours sailing from Rosetta, to take the Description of it.  
I took notice that Nilus hath there two Branches, or Mouths, though they be reckoned but one. That which runs into the Sea towards the East, and is called the Easterly Mouth; and that which runs into the Sea towards the West, and is named the Westerly Mouth. They take the first to sail to Brullos', to Damietta, to Seyda, and Constantinople, &c and by this last they go to Alexandria, and other Western Parts. This separation proceeds from a low Island, very small, which stands in the middle of the River next to the Sea.  
The Mouth of Nilus next to this City, is Guarded with two Castles; one stands at the East-side of the River, and the other at the West. That which is about a Mile and a half from Rosetta is square, encompassed about with strong Walls, built according to the old Model, having four Towers. In the middle is a high Dungeon to retreat at last. One hundred fourscore and four Janissaries are there in Garrison. They lie every Night in the Garrison, but in the Daytime they have liberty to go into the City to work for their living. It is furnished with threescore and fourteen Pieces of Cannon, seven are of an extraordinary bigness. The Aga that Commanded here in chief, was a Spanish Renegado.  
The other Castle is but a Mosque, before it stands seven Pieces of Artillery on the Ground: Here Commands also an Aga over a Company of Moors, who examine all that go in, or out of the City. When I attempted to go out, they came to my Boat and obliged me to return into the City again, though the Janissary that was with me, and well acquainted with them, offered to answer for me. They treated me in this manner, for fear of a Pirate of Malta that sailed before the Haven at that time; they were afraid that I had some intelligence with him, to give him notice of some Ships that were ready to set sail loaden from Rosetta: Nevertheless I had another opportunity to take the Description of this Mouth also. It is now in the Closet of that Person of Quality who hath the others.   

A Journey by Land from Rosetta to Alexandria.  
THE 14th of June I went, in the Evening, from Rosetta towards Alexandria, with a Moor recommended to me by the French Vice-Consul of this City: We had two Mules to carry us, for which I paid seventeen Meidins for the whole Journey.  
About Midnight we came to the Water, named by the Moors Maadíe. After a little stay in the Han, or public Inn, we proceeded on in our Journey in a Moon-shining Night towards Alexandria; where we arrived the next day about eight or nine a Clock. From Rosetta to Alexandria there is ten hours travelling for a Horseman; the most part of the way is along the Sea-Coast, so that the Beasts have a long way their Feet in Water.  
The Country is so even, that there is no trouble for Travellers; and unless it be the Han, in the Midway, there is neither Village, nor Tree, nor Grass to be seen: It is nothing but a plain Champain of Sand, altogether unfruitful.  
Every Franc is bound to pay, at the entrance into Alexandria, at the Gate of Rosetta, three Para's; half to the Beduins, or Boemiens, and half to the Janissaries, because they are there upon the Guard.  
At my first arrival at Alexandria, on the 15th of the same Month, I went to salute Monsieur Laurens, Vice-Consul in this City for the French; who expressed a great deal of civility to me, and offered me his Table and a Chamber in his House; but in regard I was recommended by Monsieur Brousson, the Factor of the Levant Company, to Monsieur Sabatery, his intimate Friend, and Factor there, and in regard he had a convenient Lodging which he offered me, to content them both I lodged with Monsieur Sabatery, and made use of the Vice-Consul's Table all the time I stayed at Alexandria.  
I went next to visit an intimate Friend, with whom I had an acquaintance in my first Voyage to Egypt; he was called Komos Jean, Archpriest of the Church of S. Mark of the Copties: He is an understanding, and an honest Man, and hath informed me much concerning the affairs of Egypt.  
I understood from the French Merchants of this City, that their Fondego hath been built by the Grand Seignior's order for their Lodging; and since their establishment in this City the Turkish Emperors were wont to pay to the French Consuls ever Year two hundred Crowns for the Reparations of this House, but of late they don't see this Money: The cause is not well known.  
On the 16th of this Month I went to a Jews House, with an intention to buy of him a curious Hieroglyphic Stone that stands at the Threshold of his Door. It is about an Ell and ahalf long, and about a Foot broad, of a Marble colour; upon which are graven three lines of Hieroglyphic Letters in very small Characters, which are to be read from the left hand to the right.  
This Stone was desired by Monsieur Thevenot, who endeavoured to buy it; he offered, as I was told, thirty Piastres to this Jew for it; but the other asked an hundred.  
All the People of the Levant have this foolish Custom to raise the Price of their Commodities; when they see that a Franc desires any thing, though it were but a trifle, the others desire makes them think it to be unvaluable; they prise it therefore at such a rate that none dare meddle with it: They are so simple to suffer the Commodity to lie upon their Hands and spoil, rather than to sell it to a Franc at the same rate that they would give it to a Man of the Levant.  
Nevertheless I expected that the Jew had changed his mind since that time; I offered him the same Price that this Franc had offered before: but when I saw that my offer rendered him more proud, resolved in his first demand, I never troubled him afterwards.  
The Lodgings of the seventy Interpreters, who Translated the Hebrew Bible into Greek, are yet standing in this City, almost entire, with the Closets where they performed their Work. The Turks have made a Mosque there, which they name Giama il garbíe, or the Mosque of the Levant. It is to be seen with Money: Monsieur Brew, chief Interpreter of the French Consul of Cairo, hath gone in.  
The 19th of June, being Saturday, I went to see the Salt-pits of the Grand Signior, which are out of the City near the Calitz or Channel of Cleopatra, from whence they have their Freshwater when the River runs over the Banks, and near the Garden of a Moor often visited by the French Merchants, which is called Gheit i'll chavagie, or the Merchant's Garden.  
In these Salt-pits I have taken notice of two things very remarkable: First, that the Water of Nilus, the sweetest Water and the freshest in the World, makes a Salt, not only whiter than ordinary, but very excellent. Secondly, that this Salt hath the taste of Violets.  
They that have the care of those Salt-pits cause a certain quantity of the Riverwater to run into the Salt-pits; and sour or five days after the Water is turned into a Salt the most beautiful to the Eye, afterwards they carry it in Baskets to dry in the Sun; than it is fit to be sold.  
Salt is also to be made of the Lake Sebaka, named by the ancient Latins, Palus Mareotis, which is at the Southside of this City; but its Water is naturally salt, and its Salt is bitter when it is made, therefore they neglect it.  
This Lake proceeds from the River Nilus when it overflows; the Waters there continue, because they have no passage out. It is not very deep, but so large that from one side one cannot well see the other.  
The Copties of Alexandria, have in their Church of S. Mark, a Picture of the Archangel S. Michael, drawn by S. Luke, as report goes.  
Monsieur Lucasole, Chancellor of the French Nation in this City, told me that the Venetians had carried away this Picture some time-since, and sailed with it five times out of the Haven, but could not proceed on in their Voyage, because they were stopped by an invisible Hand every time that they intended to sail away, and could never departed till they had carried back the Picture.  
The report of this Wonder being spread abroad in the City; the Beduins, or Boemiens as we call them, took a resolution secretly to steal it away and sell it to the Francs: Accordingly, when they had broken open the Doors of the Church and pulled it down from the place where it stood, they could not possibly get out with it; so that they were also forced to put it up again in its place as the Venetians had done before, where it remains still, I have seen it.  
Monsieur Lucasole told me that this is very true, and that he himself was then at Alexandria.  
I have read something concerning the Waters of the Cisterns of Alexandria, in the Book of Monsieur de la Ch. that treats of the overflowing of the River Nilus: That they become salt about the Months of April and May; and that in the Night that the fruitful Dew falls they return to their former sweetness, and increase besides with the Waters of the River.  
I shall not offer to deny flatly a thing that may be true, and which Monsieur Burattini, cited by Monsieur de la Ch. saith hath been observed by several Persons: But I dare say that in two several Voyages into Egypt, and during my long abode at Alexandria in several seasons of the Year; though I have observed, as exactly as I could, all things, I never heard that the Waters of these Cisterns did become salt, or that they did increase with the Waters of the River, or that they did recover their former freshness and sweetness: I have nevertheless wondered a little to taste them somewhat salt, so that they seem not to come from so fresh a River.  
This quality proceeds from the nitrous Earth, which may be known by this Experiment; if a piece of Earth about Alexandria be put in the hot Sun, it will become white as Snow on that side that is towards the Sun.    


Of the Pillar of Pompey, and of the Caves that are near Alexandria, not far from it.  
THE 21st of June I went to see the Pillar of Pompey, and other Rarities thereabouts, in the company of Monsieur Truillard, the Elder, a French Merchant, and of the Janissary that belongs to the Vice-Consul. We went out at the Gate called Babissidr, where this Pillar stands upon a little Hill towards the South.  
When I drew near, I took notice that it leaned on one side; whereas eight years before it stood very straight, when I saw it. The cause of this are the Arabians, who out of a persuasion of some great Treasure hid under, have digged and undermined it, and have drawn out of its Foundation many great heaps of Stones that held it up; this causeth it to lean a little on that side. They had overthrown it, had they not found at the bottom Stones of a fearful bigness, and so great that neither they nor any body else was able to draw them out.  
The Description and Dimensions of this Pillar are found in the Book of Monsieur Thevenot: Therefore I say no more of it here, because I will not stuff this Book with ordinary things, mentioned before in other Travels.  
After we had well viewed this Pillar, we marched along the Calitz, as far as the place that is over against the City Walls, to observe the Passage of the Waters. We went with this design on the other side of the Calitz, over the little Bridge that is near it: When we came to the little Arches that are under the Walls, through which the River enters into the City, we made our observations, and took next the way that leads to the Caves that are in the Fields at West-South-West of the Gate out of which we came; and about a quarter of a League, in our way towards the Lake Sebaca, we came to the Caves; having left at West-North-West a Mosque, in a plain Field, where was buried a certain Schech of the Moors, called Sidi gams i'll gábbari.  
At our entrance we went down a dozen steps into a very large Alley, digged in the Rock, but open atop; it may be the Vault is fallen by length of time. In this Alley are fifteen great holes cut in the Rock, in the fashion of great Gates; seven are on the right hand, and eight on the left; through which Men enter into the Caves.  
We went into four with our Torches lighted, our Janissary before us; we found round about the Walls, in the firm Rock, from the top to the bottom, holes cut in the Rock very orderly; and of a length and breadth fit to hold a Coffin: Many of these Caves were cut, to open a way to others. This inconveniency we found there, they were almost all filled up with Earth and Sand, which caused us to kneel for the most part: this did not hinder us from taking notice of that which was most remarkable. Whiles we were in one, at the end of the Alley, one of our Company perceived, with the light of his Tapers, that one of the holes opened a passage to another Cave; which caused us to see whether there was not there any thing worthy of our notice: Though the hole was but small and narrow, we crept in upon our Bellies with our lighted Tapers; and one after another we came to the other side, where we sound one of the strangest and most curious Caves that we had ever seen: It was greater, more complete, and cleaner than any of the others; built long and square, and well Plastered with Lime; at each side of the Wall, which is the main Rock, there are three ranks of holes, like to those that we had seen in the former: In the longer sides were fifteen in every rank, placed one a top of the other; in all they were forty-five. The two ends, or sides, that were shortest, had likewise three ranks, and three holes at every rank, nine in all. They were all empty and clean, and no ill scent in all the Cave; unless it be in one hole, where we saw the Skeleton of the Body of a Man dried up.  
I conceive that the Learned may desire my judgement concerning these Caves and Holes, and to what purpose they were made. To this I answer, that it is not easy to give a just account of them; because Macrizi, who hath spoken of all the remarkable things of Egypt, makes no mention of these Caves: Nevertheless it is easy to be seen, that they could be for no other use, but to bury and place the dead. This may be gathered from the fashion of the holes, which are just as long as high, and as large as needs must to place a Bier or Coffin; besides, all the other Caves in Egypt were only for that purpose: it is therefore very probable that this was for no other purpose, let the Reader think what he pleaseth of them.  
I do not deny but that they may have served the Christians to meet together, and pray God in secret, for fear of the Heathens that persecuted them. I find this Opinion in Seid ibn Patrick, a Patriarch of Alexandria, in his History, p. 399.  
The Inhabitants of Alexandria name these Caves the Súk, or the Marketplace; but there is no likelihood that they have been employed for that use.  
The Rock in which they are cut, is much eaten and consumed by time; the holes are likewise much decayed, chief those that are nearest to the Door, and in the open air: They receive some light from above, through little square holes that are made on purpose in the Vaults.  
The 22th I went round the City, to take notice of the Walls and Towers. I went into six of the chief: The first is that which is nearest to the French Fondego, or French House, before you come to Bab i'll achdar, or the green Gate. It is round, and supported within with three ranks of Pillars of red Stone, seven in every one.  
Next to this Tower, we went to the Gate of the old Haven, which at present is walled in, because this Haven is not frequented: both are at the Westside of the City. From this Gate we went to the Mosque of the seventy, called Giama il garbis. We went next by the old Castle of Alexandria, named Borg Mustapha Pacha, which served heretofore to guard the old Haven; at present there are three hundred Janissaries in Garrison.  
Till than we walked always towards the West; but when we had left this Castle, we turned towards the East, and found next a great Tower; where we got upon the Platform, not by any steps, but by a large way made sloping up.  
Next to this Tower, we came to Bab issidr, out of which stands the Pillar of Pompey: From thence we went to another, called Bab irrascîd, or the Gate of Rosetta, along the Walls of the City. I went out of the City, alone with the Janissary, to see where the River Nilus goes into the Channel which answers to the Cisterns of Alexandria, which I shall describe hereafter.  
When I had fully viewed that which I desired, I returned into the Town to my company, that waited for me in the shade; and all together we walked to the Tower of the Indians, so called, because of late there lodges some Indian Pilgrims. We went into it, and found its make very admirable.   

We went next to the Tower of the old Custom-house, or Dovane; so named, because when the Sea came to the Walls: of the City on that side, the Storehouses of the Customs were there: But since the Sea is gone from thence, the Gate is shut, and the Custom-house is established and settled in another place.  
This Tower is very big, supported within with four ranks of Pillars of red Stone. Here are many Rooms fit for stores, for lodgings, and to put Salt in, though much of it is now ruinated. This was the last Tower that we saw in our Walk, which continued four hours, reckoning the time that we spent in viewing the Walls, and climbing up to the Towers.  
I return at present to the Channel, by which the Cisterns are furnished with Water.  
It is out of the Gate of Rosetta, about six Foot high, vaulted in the inside, about a quarter of a Mile from the City: It joins to the Calitz of Cleopatra, that furnishes it with Water from the River Nilus; from thence the Water runs to the Walls, where it meets with another Conduit not fat from this Gate; which Conduit, or Channel, is made so ingeniously, that it furnishes all the Cisterns of the City with Water.  
We must also take notice, that though the Mouth of this Channel is as high as the rest, almost the two thirds are walled from the top to the bottom; so that there remains but a small hole where the Waters of the Calitz flow in, as through a Window. And because they are very salt the first three days, and they would fill the Cisterns with slime and filth, if the Water did enter in at that time freely: To prevent this inconveniency, they that have the care of the Water stop this hole, and leave it so three days; which being ended, they go to the entry of the Channel, followed by a crowd of People, to unstop the hole, and let in the Water to fill the Cisterns. This day is a day of great rejoicing all over the City.  
The City of Alexandria hath six Gates; three are open, namely that towards the South, called Bab issidr; that which is at the East, named Bab irrascîd, or the Gate of Rosetta; that which looks to the North-East, and is named the Sea-Gate. The three Gates that are shut are, that of the old Custom-house; the green Gate, called by the Arabs, Bab il achdar; and that of the old Haven.  
I cannot positively affirm whether the Walls and the Gates that are now there, be those that Alexander the Great caused to be builded, or whether the Califs have made them. I imagine that the Califs have erected them, and not Alexander; (though many Travellers are of a contrary opinion.) Because there is no Greek Inscriptions to be seen, but all Arab.. Some are written in strange Characters, others in the ordinary Arabian Character. These Inscriptions speak of the Califf, and Year when they were builded, or re-edified. The Gates being high where these Inscriptions were graven, and the Letters artificially put with other works, I could not distinguish nor read them. 2. The manner of their building proves this truth; for they are builded as the Gates of Cairo, which were the work of the Califs, who have been there many Ages after Alexander the Great.  
There are two Havens in Alexandria; the one called the old Haven, where Ships enter in with the Westerly Wind; but now it is of no use, but to secure the Vessels that sail from the East towards the West, when the bad Wether obliges them to seek for shelter. The other is called the new Haven; there all the Ships arrive, and where they now cast Anchor.  
The Trade of the French Merchants in this City, is the greatest that they have in all the Eastern Parts; for there is no place in Turkey where so many French Ships come as into this Haven; from the beginning of the Year 1672, to the Month of June, there was no less than nineteen French Ships that came hither; and in the Month of June I reckoned fourteen.  
This is a considerable number, but not to be compared with the number of Vessels that frequented this Haven heretofore: For Monsieur Lucasole, that did the Office of Chancellor of the French Nation, told me that he remembers that there have been at Alexandria in one Year, ninety-four French Ships.   

Seeing that I am speaking of the French Trade in Egypt, I shall for the satisfaction of the Merchants, give here an exact account of all the Commodities that are carried from Egypt into Europe, whether it be by the way of Marseilles, or by that of Legorn, or by Venice, with their ordinary Price in the Year 1673.  
The Commodities that are ordinarily carried out of Egypt into Europe, are,  

Gums.  
As of Benjoin, whereof 110 Rotols cost 75 Piastres.  
Bdellion, whereof the Quintal costs 50 Piastres.  
Arabic, whereof 133, 1. third of the Rotols of Cairo cost 6 Abukelbs.  
Adragant, whereof the Quintal of 110 Rotols costs 10 Piastres.  
Lack, whereof the Quintal of 110 Rotols costs 15 Piastres.  
Turick, whereof 130 Rotols cost 9 Abukelbs.  
Myrrh of Ethiopia, whereof 110 Rotols cost 40 Piastres.  
Frankincense in tears, whereof 110 Rotols cost 12 Piastres.  
Storax.   

Juices.  
As Aloe Cicotrin, whereof the Quintal costs 8 Piastres.  
Called Epatick, whereof 150 Rotols cost 28 Piastres.  
Opium, whereof the Quintal of 110 Rotols costs 120 Piastres.  
Indigo, named Serquis, whereof 130 Rotols cost 70 Piastres.  
Indigo of Bagdat is worth nothing.  
Indigo of Balluder is likewise worth nothing.  
Cassanad, whereof the Quintal costs 5 Piastres.  
Sugars in great Loaves, whereof the Quintal costs 16 Piastres and a half.  
In little Loaves, whereof the Quintal costs 16 Piastres.  
Sugar-candy costs 28 Piastres.  
Sugar-soltani costs 28 Piastres.  
Sorbet, whereof the Quintal costs 20 Piastres.   

Wood  
As Sandalwood costs 33 Piastres.  
Citron-wood costs 25 Piastres.  
Turbit-wood costs 30 Piastres.  
Ebene-wood costs 41 Piastres.  
Brasil-wood costs 28 Piastres.   

Rinds of Trees.  
As Cinnamon of Conchi, whereof 150 Rotols cost 60 Piastres.  
Of Malabari, cost 25 Piastres.  
Of Zeilani, cost 100 Piastres.   

Fruits and Seeds.  
As Cassia, costs 20 Piastres.  
Coco of Levant, whereof 133, and one third Rotols, cost 23 Piastres.  
Coriander-seed, whereof the Quintal costs 3 Piastres.  
Coffee, whereof the Quintal costs 25 Piastres.  
Dates, whereof the Quintal costs 3 Piastres.  
Mirabolans Kebus, whereof 150 Rotols cost 20 Piastres.  
Surnamed Balludri, cost 23 Piastres.  
Surnamed Citrin, cost 6 Piastres; but are worth nothing.  
Nutmegs, whereof 110 Rotols cost 200 Abukelbs.  
Nuts to vomit, whereof 110 Rotols cost 7 Piastres.  
Cardamum, whereof the Quintal of 139 Rotols cost 140 Piastres.  
Ben, a Fruit of the Indies, whereof the measure of a Rotol costs 7 Piastres and a half.  
Tamarindis, whereof 110 Rotols cost 15 Piastres.  
Coloquinte, whereof 100 costs 10 Piastres.  
Pepper, whereof 100 Rotols cost 22 Piastres and a half.  
Cloves, whereof 125 Rotols costs 25 Piastres.   

Herbs.  
Flax combed, whereof the Quintal of 110 Rotols costs 5 Piastres.  
Flax, or Hemp, of Menúf, 6 or 7 Piastres.  
Flax, or Hemp, of Squinanti, whereof the Schive costs 10 Piastres.  
Black Flax, whereof the Schive costs 10 Piastres.  
Flax, or Hemp, of Fium, whereof the Schive costs 8 Piastres.  
Hemp of Forfeit, seven Piastres and a quarter.  
Hemp of Oleb of the Besantins.  
Sené, the Quintal costs 40 Piastres.   

Flowers.  
As Spikenard, whereof 133, 1 3d of Rotols cost 120 Piastres.  
Saffron of Nambrosia, whereof 110 Rotols cost 12 Piastres.  
Saffron of Said, costs 6 Piastres.  
Cotton in Ramo, or Branches, costs 6 Piastres.  
Cotton in Thread, costs 20 Piastres.  
Ordinary Cotton costs 10 Piastres.   

Roots.  
As Hermodats, whereof the Quintal of 110 Rotols costs 3 Piastres.  
Roots called Sine, of the finer sort, cost 200 Piastres.  
Ginger, whereof 133; 1 3d Rotols, cost 25 Piastres.  
Cretonart, whereof 110 Rotols cost 15 Piastres.  
Rhubarb, whereof the Rotol costs 5 Piastres.  
Salsepareille, whereof 110 Rotols cost 200 Piastres.   

Teeth.  
As fine and great Elephants Teeth, 110 Rotols cost 25 Piastres.   

Wool.  
As Wool unwashed, 200 Rotols cost 6 Piastres.  
Washed, the Quintal costs 10 Piastres.   

Feathers.  
As of the Ostrich of the first and second sort, whereof the Rotol costs 24 Piastres.  
Of the Tails, whereof four Rotols cost 24 Piastres.  
Of the black, four Rotols cost the same price.  
Sharp, 1100 cost 1 Piastre and a half.  
Of the Wings, 100 cost 6 Piastres.   

Fish and other Sea Commodities.  
As the Lizard green, 1100 cost 30 Piastres.  
Pearl Shells, whereof 1100 cost 10 Piastres.  
Saltfish, 200 clean cost 25 Piastres.   

Mommies.  
Whereof the Quintal of 110 Rotols costs 2 Abukelbs.   

Salts.  
As Armoniac, whereof the Quintal of 204 Rotols costs 16 Piastres.  
Niter, or a kind of a Salt-Peeter, whereof 140 Rotols clean, cost one Piastre.  
Roch-Alum, whereof the Quintal of 139 Rotols costs 9 Piastres.   

Linen.  
Blue-Linen, the Piece containing 40 Else of Cairo, costs 65 Meidins.  
Of Alexandria, the Piece costs 55 Meidins.  
Of Menuf, the Piece of 83 Else costs 80 Meidins.  
Great Blue of Inbab, the Piece of 30 Else costs 150 Meidins.  
Little Blue of Cairo, the Piece of 12 Else costs 19 Meidins.  
Of Alexandria, the Piece costs 14 Meidins.  
Of Col, the Piece costs 15 Meidins.  
Painted, costs 60 Meidins.  
Battanones, the Piece costs 20 Meidins.  
Magrabines, whereof the Piece costs 55 Meidins.  
Messalina, whereof the Piece costs 80 Meidins.  
Lizarde, whereof the Piece costs 120 Meidins.  
Cambrasine, whereof the Piece costs 5 Piastres.   

Stuffs.  
As wrought Stuffs of Cairo, the Piece costs 18 Meidins.  
Of Damietta, between 25 and 28 Meidins.  
Of Alexandria, 24 Meidins.  
Fine Girdles of Rosetta, cost by the dozen, 14 Piastres.  
Ordinary Girdles by the dozen, 10 Piastres.  
Fine Handkerchiefs, at 18 to the Packet, cost 24 Meidins.  
Ordinary Handkerchiefs, of the same Number, 12 Meidins.  
Other ordinary ones, at 10 to the Packet, cost 10 Meidins.   

Bladders.  
As Musk, whereof the Dram costs a Piastre.   

Carpets.  
As fine Carpets by the Ell, cost about 2 Piastres, or one and a half.  
Course Carpets, cost half a Piastre an Ell.   
European Commodities, carried and sold in Egypt, with their ordinary price, 1673. are,  

Minerals.  
As Agarick, whereof the Ock, or 400 Drams, is worth a Piastre.  
White Arsenic whereof the Quintal of 125 Rotols is worth 9 Piastres.  
Yellow Arsenic is worth 14 Piastres.  
Archifù, whereof 150 Rotols are worth 8 Piastres.  
Orpiment, the Chest, or Box, is worth 25 Piastres.  
Antimony is worth by the Quintal, 200 Piastres.  
Sublimated, one Rotol is worth a Piastre and a half.  
Quicksilver, 102 Rotols are worth 100 Piastres.  
Vitriol by the Quintal, is worth 70 Piastres.  
Vermilion, whereof 110 Rotols are worth 14 Piastres.  
Cinaber by the Quintal, containing 102 Rotols, is worth 150 Piastres.  
Salsepareille, whereof 110 Rotols are worth 200 Piastres.  
Fine Cine are worth 200 Piastres.   

Flowers and Herbs.  
As Nardum Celticum, whereof the Quintal, containing 110 Rotols, is worth 55 Abukelbs.  
spikenard, whereof 110 Rotols are worth 150 Piastres.   

Iron, Steel, Copper, Led, and Pewter.  
As Copper Thread, whereof 150 Rotols of the greatest cost 6 Piastres; and of the least 50 Piastres.  
Beaten Brass 20 Piastres.  
White Iron, or Tin, by the Barrel is worth 40 Piastres.  
Steel of Venice, 110 Rotols are worth 15 Piastres.  
Led, whereof 130 Rotols are worth 12 Piastres.  
Pewter, whereof 102 Rotols are worth 45 Piastres.   

Seeds.  
As Cochenille, whereof the Ock is worth 20 Piastres.   

Paper.  
The Pack of 24 Reams is worth 20 Piastres.  
Of 14 Reams 22 Piastres.  
Of 12. Reams 24 Piastres.   

Silk Stuffs.  
As Satin of Florence, is worth by the Ell 60 Meidins.   

Clothes.  
As of London, whereof the Pick is worth 5 Abukelbs.  
Of Bucioche, whereof the Pick is worth 60 Meidins.  
Of the holy Bridge of Rome, whereof the Pick is worth 50 Meidins.  
clothes of Holland fashion, whereof the Pick is worth 80 Meidins.  
Scarlet by the Pick, is worth 90 Meidins.  
Ordinary Caps of Marseilles, by the dozen, are sold for 5 Piastres.  
Other Caps of a half-make, are sold by the dozen for 10 Piastres.  
Of a perfect make, 14. Piastres.   

Corrals.  
As rough Corrals of Messina are worth by the Quintal, 110 Piastres.  
Taraille is worth 25 Piastres.  
Corrals wrought, whereof 100 Rotols of Cairo are worth 400 Piastres.  
White Tartre, whereof 125 Rotols are worth 14 Piastres.  
Red Tartre, whereof 125 Rotols are worth 12 Piastres.  
Of Brasil, 110 Rotols that make a Quintal, are worth 30 Piastres.  
Roch Alum, 139 Rotols are worth 10 Piastres.    

And because we have mentioned in this place several Weights and moneys that are in use in Egypt, it is needful to give an explication of them, that the Reader may make use of this Journal with satisfaction to himself.  
The Ock contains 400 Drams.  
The Rotol contains 144 Drams.  
One hundred and ten Rotols of Cairo, are 108 pounds weight of Marseilles.  
The Quintal gerovin, contains 217 Rotols of Cairo.  
The Abukelb is the Doller of Holland, with the Lion rampant, and is worth 33 Meidins to be changed; but in Species 38 Meidins, and sometimes more.  
The ordinary Piastre, which is but an imaginary Coin, is worth 30 Meidins; and with it they trade and pay Money in Egypt.  
The Reals of Spain are worth 33 Meidins in change, but in Species 40, and sometimes more as they are in request.  
The Sequin, or golden Ducat of Venice, which next to the Reals of Spain, is the best Money to be used in all the Countries of the Grand Signior, is worth in trade 100 Meidins; but the Divan of Cairo takes it but for fourscore and five.  
The Meidin, or the Para, is the same piece of Money, made by the Pacha's of Cairo in the Name of the Grand Signior. It is currant in all Parts of Egypt; is worth one Penny Halfpenny of France, and about one Penny Farthing English.  
A Purse contains 2500 Meidins, and is worth 500 Crowns of France.   

The 23d of this Month, I saw a Moor return from a Race that he had made, to show his strength, and to be admitted amongst the Posts that carry Letters from Alexandria to Cairo.  
He that will be admitted to be Post, or Messenger, or Carrier of Letters, must carry upon his Shoulders a Fire lighted in an Iron Basket, made as a great Chafing-dish, fastened at the end of a great Staff about the length of a Man, to which are tied several Hoops of Iron, all weighing 36 Rotols. With this burden he must go twenty-seven Miles in the way to Rosetta, and return the same day to the City before the setting of the Sun, in all about 54 Miles; he is to go always loaden with the same burden. If he performs this, he is not only admitted amongst the Carriers of Letters, but he wins the Wager that others have made against him; but if his strength fails him, he loseth his Wager, and his Employment that he pretends to.  
The Man that I saw returning the same day to the City, and finishing his course with honour, because he was returned when the Sun was two hours high, won a Wager of fifteen Piastres, and was admitted amongst the Posts, or Carriers of Letters; and gathered besides, about eight Piastres, or thereabouts, from the beholders of his glorious return; but he was in such a sweat that one would have judged him to be coming out of some Bath. He was followed by a great Company of People both Horse and Foot, some carrying Wood to entertain his Fire, others Water to refresh and cool him; that before I knew the cause of this Meeting, I thought there had been some Tumult in the City.  
When I had continued so long time in Alexandria as was needful for my affairs, and having lost my Quartane Fever that had plagued me sixteen Months, I departed very well satisfied, for Rosetta, on the Festival day of S. Peter and S. Paul. I went this time by Sea, because I had been so often by Land: I went aboard a Ship, and in five hours we came to Rosetta, but not without danger of Shipwreck at the Mouth of Nilus; for the Waters of the River meet so furiously with the Waves of the Sea, that they are able to affright the most skilful Pilots of Egypt.    


A Voyage to the Monasteries of the Deserts of S. Macarius.  
ON the 30th of June I went from Rosetta, with an intention to visit the four Monasteries of the Deserts of S. Macarius: for that purpose I went aboard of a Boat of a Janissary, ●amed Reus Ahmed il Curdi, a Man very well acquainted with the Francs, to go with him to Tarane, or Terenut, as the Copties call it in their Dictionary. It is a little Village in the Cascieflik of Beheire, four and twenty hours travelling from Cairo, situate upon the East of Nilus, the place where Men commonly go ashore when they design to travel to those Monasteries. But, before I came to that Village, I received many affronts from some young Turks, because I carried with me a little Box full of Wine. A zealous Cadi being troubled in Conscience for being in the company of a Franc that drunk Wine, encouraged them to ask me some, that he might have an occasion to quarrel with me, if I did give them some. These Rogues having the Authority of a Cadi to countenance their wicked design, four of the boldest asked me some very earnestly; for they said they knew that I had some. I excused myself at first, that I could not give them any to drink, because they were not to drink Wine; and that I knew very well that it was a great Crime for a Franc to give Wine to a Musulman, chief in a place where many others would be offended at it, and that such an action might bring me into trouble. But all these reasons could not prevail; they would have some Volens Nolens, threatening that if I denied them they would cast my Wine into the River. When I saw myself in this danger, I entreated the Reus, unto whom I was well recommended by the Vice-Consul of Rosetta, to defend me. He did so much by his credit, that he pacified them for that time.  
At my arrival at Tarane, whither I was to go ashore, I hired in the Morning a little Boat to carry me, and my clothes and Provisions, to the Village; for our Vessel was great and well loaden, and could not at that time go near the shore, because the Water was not deep. Three of these Turks cast themselves furiously into my Boat, taking my Box in earnest to cast it into the River. I snatched it from them, and run to my Musket as if I intended to shoot at them: my Black-a-moor likewise, who was courageous, took one by the Neck and cast him into the River, and with his Sword in his Hand put himself in a posture of defence; When they saw that they had to do with Men of courage that were not afraid of them, they went back into the Bark, and very furiously assaulted the Reus with their Fists; besides, they accused him, as he himself told me afterwards, at his return to Cairo, before his Aga, to have drank Wine with a Franc, making him pay, as a punishment, ten Piastres.  
After this Rencounter, I had another Accident that happened to me, far more grievous and dangerous. At my landing I wanted a Man to carry my clothes to the House where I intended to lodge; I called therefore some of the Arabians that were newly arrived from the Deserts of S. Macarius with Nitre, or Salt-Peter: He that carried my Box of Wine finding it to be very heavy, and knowing not what was in it, he thought it had been a Box of Money; therefore being proud of his burden, he told all that he met with in the way, that he carried a Box full of Money, that belonged to a Franc newly arrived, that was going to the Monasteries. This lie spread about the Village, and was believed as true, so that I was in no small danger; for there was no other talk in the Town but of the rich Franc that was there, and of the means to get his Money: They thought I had been some Consul that travelled incognito to see the Country, therefore they resolved to wait for me in the way, and to take from me all my Treasure.  
In this manner I landed at Tarane, on a Sunday, and went to lodge at a poor Carpenter's House, a Christian Coptie, the only Christian in that Village; he allowed me for my Chamber, a place where he put Straw for his Beasts; it was covered with the Faggots of Palm-trees, heaped one upon another, to hinder the heats of the Sun: I found there two religious Persons of the Monasteries whither I intended to go, with them I passed my fears and apprehensions.  
When I understood, from all hands, the Conspiracy that the Arabians had formed against me; the danger obliged me the the next day, to desire the Cascief of that place to give me a Guard, to bring me safe to the Monasteries; and that I might persuade him the sooner, I gave him some Pounds of Coffee and Loaves of Sugar, which I had brought with me for that purpose; for it is the Custom in Turkey, when a favour is desired from a Turk, to begin with Gifts: But the Cascief having heard what report went of me, answered me, that a small Guard would do me but little good, because the Arabians had form a design to wait for me in the way, and to cut my Throat, and that it was needful that he should Guard me himself; which he promised to do within a few days, after that he had finished some business of importance.  
I was mightily troubled when I heard what the Cascief offered me. It was to no purpose when I told him that I was no Consul, as the report went of me without any colour of truth, but rather a poor Franc that went to the Monasteries to perfect myself in the Language of the Country; That in this Box there was no Money, but only some Glass Bottles of Wine which I carried with me, because I was never used to drink Water. All this discourse was to no purpose, he was so prepossessed with the false report that I could not be believed. When I saw that I spent my labour in vain, I went to my Lodging without accepting his offer.  
At that time I had news that Nassr Allá, an Abbot of one of the Monasteries, that I intended to visit, was at a Village at the other side of the River, called Tuh inessára, not far from Tarane down the Current, about some concerns of his Monastery. I sent him a Letter, written in Arabic, by one of the Lay Monks whom I found at my arrival at Tarane, acquainting him with my intention, and all that had happened between me and the Cascief, and Arabians, entreating him to tell me how I should get free from those People; I assured him that I should be for ever obliged to him, and that all the favour he should show me would be pleasing to his Partriarch, who was my very good Friend, and had recommended me to the Governors of those Monasteries. But this uncivil Abbot was so far from answering to my Letter, as I expected, that he kept with him the Messenger, and would not suffer him to return back.  
When I saw the Abbot's incivility, and being more desirous to proceed on in my Journey, notwithstanding all these difficulties; I resolved once more to visit the Cascief, to entreat him to give me a Guard, thinking to find him of another judgement than he was before when I saw him first, but I received from him the same answer; He told me that he would not have me venture, unless he Guarded me himself; that he must answer to the Pacha for my Life, if any mischance did happen to me in my Journey, and that he knew that I was but ill accommodated with the Christian; he desired me therefore to take a Chamber at his House. I must confess that this second offer, as well as the first, did strangely trouble me: for this earnest desire that he did discover of Guarding me in his own Person, was no good Omen to me; besides, his Reputation was but bad in the Village; and when I should have had no reason to fear him, and that his intentions had been very good, the expenses I must have been at for him and his Company, and the Gifts that I must have bestowed upon him for his pains, would have ruined me; for I knew that a Cascief never ventures out in a Journey without a great train of Horse and Foot, and without expecting great matters.  
When I saw the danger and trouble that I had in this Journey, I resolved to return to Cairo as soon as I could. With this resolution I spent the rest of the day in my Lodging, thinking how I might be able to compass it. About two hours in the Night I heard knocking at the Door very earnestly, and because it was no seasonable time to speak with me, and that the Person knocked very hard, I began to think that I was in danger: That I might not be surprised, I awaked the Persons in the House, and took my Weapons in my hand, sending my Black-a-moor to see who was there; he returned to me, and told me that it was a Groom of the Cascief that was desirous to speak with me, concerning a business of the highest importance. I caused him to come in, and found that it was he that had introduced me to his Master's presence, unto whom I had made some small Gifts: As soon as he saw me, he entreated me by his Religion and mine, as the Custom of the Country is, to go away immediately, as secretly as I could; for his Master intended to kill me, because he thought I was a Man that travelled up and down only to seek for the Treasures of the ancient Egyptians: And that he might more conveniently perform this bloody design, he was resolved to lead me himself towards the Monasteries to the middle of the Wilderness, where he would suffer me to rest, and afterwards cut my Throat: And if afterwards any should inquire for a Franc that was gone by Tarane to the Monasteries, he would say that he is gone to Cairo by another way: He told me also, that about a Month before that, his Master had killed a Mahometan Traveller of Barbary, and had cast his Body into the River, for the same cause.  
As soon as I understood this bad news, I had no more mind to sleep, I gave him the reward that he had deserved, and sent to seek a Camel to carry my clothes; and about one of the Clock in the Night I departed to go to the passage that leads to Gizéy, a Village situated on the other side of Nilus, about an hour and a halfs travelling from Tarane down the Water: I agreed there with a Master of a Boat to carry me and my clothes over; and about break of the Day I went aboard very speedily: As soon as we were launched into the River, from Land, I saw the Cascief galloping towards us with about thirty Men on Horse back to catch me; but he missed of his intent, for I was out of his reach.  
At Gizéy, as I was waiting for an opportunity to return to Cairo, the Abbot Nassr alla, mentioned before, came thither and offered to conduct me to the Monasteries, if I would return to Tarane in his company; but I had no mind any longer to visit them.  
I went from Gizéy the same day, being Friday, towards Cairo; and the next Night we lodged at Verdan, a Village situate on the Westside of Nilus, not far from Boulak; and on Saturday the 9th of July, I entered into Cairo, from whence I departed the 7th of June.  
Whilst I was at Tarane, the Cascief's Clerk, who was a Coptie and a Christian, came to see me sometimes. I understood from him what the Lakes of Salt-Peter, or Niter, yield to the Grand Signior every Year. He told me, that this Year within the space of nine Months, they had drawn four and twenty thousand Quintals, and that they must take up twelve thousand more to make up the ordinary Sum that is drawn: So that every Quintal being sold for 25 Meidins, this Revenue comes to 36 Purses, or 18000 Crowns, French Money, by the Year.  
As soon as it is taken out of the Lakes they carry it upon Camels to Tarane, where it is weighed, and from thence sent to Cairo, or Alexandria, to be sold.  
For this cause a Cascief dwells here, who though he be but little in Authority, and subject to the Cascief of Beheire, he is forced to buy this employment, and pay for it four and twenty Purses; one half to the Cascief of Beheire, and the other half to the Pacha: he keeps also twenty Spahins to wait upon him, and guard his Country; he is the Lord of these Monasteries.  
But before I proceed on in my Journal, I will give a short account of some remarkable things in this Desert, as I have heard them from one that hath been an Abbot in one of the Monasteries.  
First there is to be seen, between the Monasteries of S. Macarius, and of Amba Biscioi, and a little further in the Wilderness, a long rank of little heaps of Earth, a Foot from one another, placed as in a way; which, as the Monks say, was put there by the Angels, that the Hermit's might be able to find the way to the Church when they were desirous to hear Divine Service on Sundays; for before they were apt to go out of the way: Therefore this way is called now, Tarik il meláike, or, The way of Angels.  
Secondly I have understood from an old Manuscript in Arab. that in the Wilderness were heretofore seven great Monasteries; namely, 1. of S. Macarius; 2. Of S. John the little, surnamed Igumène; 3. Of Amba Biscíoi; 4. Of S. Massine, and Timothy; 5. That of Amba Moses, surnamed Black; 6. That of Amba Kéma; 7. That of the holy Virgin of Syria: and that besides these seven Monasteries, there were three hundred dwellings of Hermit's, and solitary People that served God in this Wilderness.  
But now, of all these Monasteries, there are but two remarkable; namely, the Monastery of the Syrians, and that of Amba Biscioi. They are furnished with very good Water. The first hath two Churches; one for the Syrians, and another for the Copties.  
In that of the Syrians is to be seen a miraculous Tree, growing from the Staff of S. Ephrem. This holy Man left it at the Gate when he went to visit one in the Monastery, and immediately it shot forth Roots downwards, and Leaves upwards, with Flowers. They say, that there is no such Tree to be found in all Egypt besides.  
Thirdly, in the Monastery of S. John the little, which now is much decayed, is to be seen a Tree that grew likewise from this Saint's Staff miraculously, when he had fixed it into the Ground at his Superiors command, and watered it: Therefore they call it, because of this Act of Obedience, Scieigiaret ittáa, or the Tree of Obedience.  
Fourthly, in the way that leads from the Monastery of the Syrians to the Mountain of the eagle's Stones, is to be seen the Bed of Bahr Belá me, or River without Water; which was dried up, as the Monks relate, at the Prayers of the ancient Hermit's that dwelled about its Banks; because they were grievously troubled by the Pirates that sailed upon it, therefore they obtained from God this favour.  
Fifthly, in this Desert is to be seen another Curiosity, called by the Arabians, Lahm iggiúf; but because I could not well understand what it was, I could desire that some other Traveller would inquire it out, that we may better know what to think of it.   

A Walk to the Garden of Ma-Tárea.  
THE 12th of July I went, in the Company of some French Merchants, to the Village of Ma-Tárea, situate on the East of Cairo, about two hours riding on Horseback, to visit the places which Christ and his most holy Mother have sanctified with their abode, and the Garden where the Balm Plants were set formerly.  
At the entry into the Court which is before this Garden there is to be seen, at the right hand, a small Oratory of the Turks, which one Ibrahim, who was Pacha of Egypt about thirteen years ago, caused to be built out of a hatred of the Copties, upon the ruins of a Church which belonged to them, and where they reverenced some Relics and steps of our Lord, and of his most holy Mother.  
This Pacha changed, as we have said, this Chapel into an Oratory of Turks, that no Christian might have the liberty to enter in and visit it. But since the Turks have forsaken it one may go in freely without hindrance; therefore it is no longer named an Oratory, but i'll Mákad, or the place of rest.  
In this Mákad is a little Cistern of Marble of divers colours, full of Water, which comes into it by a Channel from the miraculous Well that is near by. The Copties say, from Tradition, that the blessed Virgin was wont to wash in it the Linen of her divine Son; and that whilst she was employed in working, she laid him in a little hole which is in the Wall of the Mákad, a place where some religious Francs have heretofore said Mass, out of devotion.  
However it be, I will not deny a Tradition so ancient; but it is so hard to reconcile all the Circumstances which they bring to prove it, that when I had done all that I could to understand the truth, I sound such doubts as did rather contradict, than establish any such thing.  
Very near this Mákad, or resting place, is the miraculous Well, very deep. Its Waters are lighter and sweeter than the Waters of Nilus. This is so well known, that the Pacha's drink of it, and prefer it to the Waters of the River.  
The Tradition of the Copties say, and some Mahometan Historians agree to it, as Amru ibn il verdi, that our Saviour hath washed himself in this Well, and by a Miracle he hath given this sweetness, and extraordinary pleasantness to these Waters.  
It's Source, or Spring, is not well known. Some think that it came by a Miracle, others say that it proceeds from Nilus under ground. But I think it impossible; 1. Because of the great distance between the River and this Well; 2. Because when the Waters of Nilus are corrupt and thick, the Water of this Well is clear, whereas if it proceeded out of the River, it would be as thick as the Waters of Nilus; 3. because the Water of this Well never riseth, nor falls, as the River doth, but is always equal in height; finally I conceive it, from the name given to it, Má-Tarea, which signifies fresh Water; this signifies that it hath a particular Source, and a quality not common with the Waters of Nilus.  
The Mahometans say, that it proceeds from the Well by'r issimsim, which is at Mecha; a famous Well, because of a pretended Miracle of Mahomet. But this is a Fable invented by some of their Scieches, to obtain more credit to their Prophet; for Mecha is distant from Cairo one and thirty days journey, as the Caravan makes them, therefore it is impossible that a Well should be in Egypt proceeding from a Source at such a distance.  
After that we had eaten in the resting place, and drank of this good Water out of devotion, we went into the Garden, where heretofore the Balm trees were Planted, which yielded Balm only when they stood in this place, and were watered with the Water of the miraculous Well. One may read my Book upon this Subject, called The Church of Alexandria; where many remarkable things may be found, very curious, concerning these Trees and this Well.  
In this Garden was heretofore to be seen the Sicamore-tree, which, as the Copties say, split in two miraculously, to hid our Lord Jesus Christ and his most holy Mother, when the Soldiers of Herod pursued him: They say, that when they hid themselves in this opening of the Sicamore, they saved themselves from the Soldier's violence, by the favour of a Spider's Web that covered them suddenly, and appeared very old, though it was made in an instant by a Miracle: so that that they imagined not that any Person could be hid within, much less the Persons whom they were seeking.  
The Franciscans of the Holy Land, that dwell at Cairo, dispute with the Keepers of this Garden, the possession of this Tree; and say, that it fell down with old age in the year 1656. and that they gathered then up the pieces which they keep carefully in their place of Relics; I have seen them there. The Gardiner's yet show in this Garden a Stump which I have seen, which they say are the remains of this Sicamore. But this dispute concerns me not much, neither do I think that I should oblige those Fathers to maintain their interest in this case that is so trivial.  
When we had seen this Sicamore, we went out of the Garden to see the Needle, which is out of the Village, planted in the open Field, where stood anciently the City Heliopolis.  
This Needle is not equally square, for there are two sides larger than the others: The largest are each of six Foot, and the narrowest of five and a half. There be but few Characters graven upon it, but they be yet to be read; and those that are graven in one side, are also in the three others. It is of a red Stone, as all other Needles that I have seen in Egypt, Planted upon the ground without any Basis to stand upon.  
Near this Needle is a square Stone of an extraordinary bigness, which seems to have been the Basis of some great Pillar; but it is worn on the sides, therefore I neglected to take the measure of it.  
In this Field Sultan Selim encamped with his Army, when he engaged in a Fight with Sultan Cajed Bey, the last King of the Mammelucs; some of the Trenches of his Camp are yet to be seen.  
I went next alone from Má-Tarea to Mínied Sored, another Village hard by on the Westside, to see a miraculous Image of the blessed Virgin, which the Copties keep in their Church; of which I have read a Miracle in an Abyssin Manuscript, which I found in the Monastery of Koskam, near Momfallot in the middle Egypt, at my first Voyage into Egypt. As soon as I had seen it, I returned to Cairo.  
The 17th of July, Saturday Night, I went to the Monastery of S. Michael, situated out of the Old Cairo at the East-side, about half an hours riding on Horseback, in the Field called, in Arab. Birket siech Ombarek, or the Lake of the blessed Sciech; where I spent the Night to hear Mass; for the Copties say it ordinarily after Midnight.  
The next day I returned back to my Lodging, and saw in my passage all the Churches and Monasteries of the Copties which are in Old Cairo; leaving on our left hand the three Churches which are in Babylon Massr, which was heretofore part of Old Cairo, but is now totally destroyed. I began my visit by the Churches that are in Cassr Isscémma.   

Churches, and Monasteries of Cassr Isscémma.  
THE first was that of Maállaca: It is a very ancient Church, stately and very clear; and I may say that it is the most beautiful that the Copties have in Egypt. It is the Metropolis in which the Patriarch performs his first Divine Service.  
The Copties bought it of Amru ibn il Ass, as may appear by the Contract written upon the Walls of this Church with the Hand of this Prince, who curseth there all the Mahometans that shall offer to take it from them.  
There be five Heikels, or Chapels, in a rank; but separated the one from the other with little Grates of Wood: so that five Masses may be read at once, and the Priests need not interrupt one another.  
At the entry of this Church a little Image is to be seen, at the right hand, upon one of the Pillars: which Image, the Copties say, spoke to S. Ephrem, one of their Patriarches, to comfort him in his affliction, when Meéz le din alla, the Califf, commanded him to transport Mount Gebel il mocáttam, which now stands behind the Castle of Cairo, from one place to another, to prove the truth of his Religion; because our Saviour Christ saith in the Gospel, If you had faith as a Grain of Mustardseed, you should say to this Mountain, remove thence to yonder place, and it shall remove; and nothing shall be impossible unto you. He threatened him therefore that if he did not remove it, that he would destroy all his Nation, as a People that professed a false Religion, and that deserved not to live amongst them that were Believers. Because this Image spoke then to their Patriarch, to comfort him and assure him that he should remove the Mountain in spite of the Jews, who had angered this Califf against them, they highly respect it.  
Next to Maállaca, I went to visit Sancta Barba; where, as my leader told me, the Body of this Saint rests at the left hand of the Chapel. This Church is great and very light, and therefore seems to me to be the most pleasant of all the rest. There be also three Chapels in a rank.  
I saw next the Church of Saint Sergius, which was built, as Said ibn Patrick saith in his History, by a Coptie, a Secretary to Abdella ilaziz ibn Meruán, a Califf of Egypt.  
Under this Church is to be seen a Cave, in which, as the Copties hold by Tradition, Christ with his most blessed Mother have lived a while. It is divided into three Angles, or Parts, by little Pillars. In the first, at the entrance, is the Baptismal Font of the Copties: At the bottom of the middle separation is a place in the Wall, and in this place a Stone, which, as the Copties believe, hath been sanctified with the steps of our blessed Saviour. The religious Francs sometimes say Mass here. In the third separation is another Stone sanctified also by our Saviour's footsteps.  
In the Cave, I remember not well in which separation, is to be seen the Epitaph of a Gentleman of Europe, buried there about two hundred and seventy five years ago, in Gothick Letters; but the Stone is placed upsidedown, through the ignorance of the Mason, as I believe; this is the Epitaph. Hic jacet Nobilis Petrus Lovys IX. Neapollonies, qui obiit M. CCCC.II. die. XI. Februarii.  
Next to this Church, I visited that of our blessed Lady, in the Street called Darb ittáka. It is very small, and very obscure. Out of this Church I saw a little round Stone of black Marble, lying upon the ground; about it were graven small Hieroglyphic Letters.  
At a little distance from this Church, through an Alley, is to be seen the remains of a Persian Temple, called in Arab. Kobbet i'll for'rs, or the Temple of the Persians, which Artaxerxes Ochus, King of Persia, caused to be built in honour of the Fire; and though the Ruins are but small, they discover yet that this Temple was heretofore very stately. In the inside, about the Walls, are to be seen several stand, or holes, as high as a Man, in which it is probable they placed their Idols.  
I saw next the Church of Mary Girges, or of S. George, which is in the same Street called Darb ittáka, or the Street of the Window. It is very ancient, and of a mean beauty. At the entrance, on the right hand, is to be seen the Body of Amba Bissúra, Bishop and Martyr, with his Epitaph in Arabic, which I could not place here, because the Printer had not the Characters.  
Next to this Church I went to see the Monasteries of the Nuns, amongst the Copties, called Dér i'll benát, or the Monastery of the Maids, which was built, as they say, by a King called Alexander; but it is a place so filthy and stinking, that I could not stay there any time.  
The last Church that I saw in this Castle, was that of the Monastery of S. George, of the religious Greeks. In this Church is to be seen an Image of this Saint, that, as they say, hath the Power to heal and cure Fools. This Monastery also is very ugly, and filthy.   

Churches, and Monasteries, in the Patriarch's Quarters.  
IN the Quarters of the Patriarch, named in Arab. Haret il Bátrak, a Suburb of itself, on this side of Cassr Isscémma, is the Church of Mary Moncure. It is very great, high, and built with very strong Walls. In this Church the Patriarch of the Copties is chosen and consecrated.  
It hath been ruinated by the Mahometans, and turned into a Storehouse of Sugarcanes. It continued so to the days of the Patriarch Ephrem, who, in the Reign of Meez le din alla, having transported the Mountain called Gebel il mocáttam, which now stands behind the Castle of Cairo, to prove the truth of his Religion, and that of the Turks and Jews to be false, got an Order from him to the Court of Beit il mal, or Treasure of the Goods of the deceased; that out of this Treasure this Church should be rebuilt with all the Apartments that are round about, and all the little Churches that are above it: Which was accordingly performed, as may be seen in the History of the Patriarches of Macrizi.  
Mekkin, an Arabian Historian, confirms this Relation; and ascribes this Miracle to this Saint, as he saith in his History.  
Vádeh ibn Régia, a Noble Man amongst the Mahometans, who turned Christian; a little while after being very thirsty at Mecha, he prayed to this Saint that he might be carried into this Church, because at that time the River Nilus running close by, he might there quench his violent thirst. This Saint carried him immediately into this Church in one Night, a way that the Caravan cannot perform in less than eight and thirty, or forty days.  
At the entrance into this Church, on the left hand, is the Cave where dwelled heretofore Amba Bersum il Erián, or Saint Bersum the naked; which was before the abode of a Serpent that did much hurt to the Inhabitants round about. In the Walls are to be seen the holes where he hide himself, but as soon as the Saint was entered in to do Penance, the Serpent cast itself at his feet, to do him homage, and afterwards it never hurt any body. In this Cave is a little Altar to say Mass.  
A little above this same Church there is four or five small Churches which I had liberty to see the night of the Festival of the Epiphany of the Copties, in the Year 1673. I stayed there to see the Ceremony they observe, in dipping themselves in the Water, in remembrance of Christ's Baptism. The Reader may, in the sequel of this Journal, see this described in the Month of January, 1673.  
Near this Church, is that of Amba Scinúde, or of Saint Sennodius; but the Turks have shut it, to draw from the Copties a sum of Money, therefore I could not see it.  
When I was out of the Patriarch's Quarters, I went strait to Cairo to see the other Churches and Monasteries that are thereabout: when I was come as far as the Bridge called Kantaret iggibs, or the Plastered Bridge, I turned to my right hand, and when I was past the heaps of Ruins and Rubbish that are there, I came to the Monastery of Mary Mina, or S. Menna, which is an Hospital rather, for poor old Men, than a Monastery.  
Within the Walls of this Monastery are three Churches; one belongs to the Copties, the other to the Armenians, and the third to the Syrians; but it is a filthy place, and the Church's are but dark.   

A Journey to the City of Fiúm.  
THE Province of Fiúm hath been always esteemed one of the most excellent of al● Egypt, because of its fruitful Fields, of its grea● Riches, of its pleasant Gardens, which are the rarest of all this Kingdom; and because of many wonderful things that are there, I had so great a desire to travel in it, that I thought I had seen nothing, if I did not see this Country also.  
And because Egypt is such a Country that one cannot travel in it all the year, and in every season, for sometimes you are hindered by the excessive heats that burn and scorch your bodies, sometimes by the overflowing of Nilus that bury all the Fields under water, and sometimes because the Arabians are scattered about the ways; and when these inconveniencies don't hinder, the Casciefs or Governors sometimes are wont to fright Travellers, for commonly they be little Tyrants, who live by extortion and oppression of the persons that have the unhappiness to fall into their hands: Therefore to accomplish this Journey with more safety, I waited for the Vintage of Fiúm, for then the ways are full of persons that carry Grapes to Cairo, and then the Arabians retreat into the Deserts, and there is nothing to be feared.  
In this season I undertook this Journey that I had long designed; I went from Cairo Monday the 21. of July.  
And that I might not fall into the same danger as at Tarane, I took with me a Janisary, to whom I gave 15 Piastres every Month; and I took my Blackmoor, named Abul Kerún, whose courage I had experienced before; for them and myself, I hired three Mules that were going back to that City; we went from Cairo the prefixed day before Noon.  
At our arrival at the Monastery of Aduvie, which is about an hours travelling from Old Cairo, situate upon the East-side of Nilus, we passed to the other side of the River, and from thence we marched to Mocanan, a very good Town, a place where dwells an Arabian Prince, very famous, called Ibn Chabir; at night we got as far as Kahue Barnascht, a Coffee-house built at the entry in of the Wilderness through which one goes to Fiúm.  
After that we had rested ourselves a little, we proceeded on in our journey before the Sunset, marching through the Wilderness with many others in our Company, who had overtaken as whiles we stayed.  
We spent nine hours in going through this Desert, going all night through a Campane very equal, full of Sand, and houndless, and in the morning before the Sunrising we arrived at Tamieh, a very great and considerable Town, belonging to the Cascieflik of Fiúm, situate at the end of the Wilderness, about five hours journeying from Fiúm for a Horseman.  
When we had rested here a while, and drunk some Coffee, according to the custom of the Country, we marched on in our way, and entered into Fiúm about Noon.  
At my first arrival, I lodged in a public Inn called Ocalet Beida, situate near the Market, and almost ruinated, till I could meet with a better and more convenient abode. About ten days after I changed my dwelling, because I was too much in the eye of the Turks, and caused them to be too jealous of me, which a Franc ought to be careful of, that he may not be censured and affronted by them. I took a lodging near the Christians dwellings, at a Turks house, called Tatar Sciaban, who was a very honest man, notwithstanding his Religion.  
As soon as the Turks see a Franc in a Village or Country, chief where they never saw him before, they imagine immediately that he is loaden with Diamonds and Pearls. They take therefore notice of all his steps, to find out some occasion to quarrel with him; and of all places of Turkey, this happens most frequently in Egypt.  
As soon as I was in the Town, the report spread about, that a rich Franc with a great Train was come. The Cadi thinking therefore that he had a person from whom he might draw a sum of Money, because he believed that I was a Merchant come thither to buy Wines in the Vintage-time to carry them to Cairo, which Commodity is forbidden in all the Territories of the Grand Signior, he desired the Naib Gaibe, or Soubachi of the place, to endeavour to find out my designs, and to let him understand them; for he promised to give him half the money that he should get out of me, if I did buy any Wines.  
For this purpose the Naib Gaibe, or Soubachi, a Renegade Fleming, who spoke well his Mother-tongue, came to my lodging with two Ruffians, and entered into my Chamber whiles I was taking out my clothes, and without saluting any body, sat down in a Corner, which is the place that belongs to the Master of the house in the East-Countries: The Ruffians stood at the door, leaning upon their Staves. I was mightily surprised to see such a person come to visit me. I called to my Janisary to know what he would have; he answered, that he understood that I was a Franc, and that he was come to know whether I would buy any Wine, because he would recommend me to that which was very good. I replied, that if he had no other business, he might spare himself the trouble and pains that he took, that I was never a Merchant of Wines, and would not now begin; and that we Francs care not much for the poor Wines of his Country. To this he held his peace.  
He enquired what Countryman I was; when I had told him that I was of the City of Erford in Germany, he seemed to rejoice, because he had found one in such a far Country whom he might name his Countryman, for he said he was of Amsterdam. He promised me his friendship; we eat afterwards together, and I caused him to drink Wine as much as he would, which was very pleasing to him: when the liquor had a little cheered his spirits, he discovered to me the design of the Cadi, and the cause of his Visit; by this means he became one of my best Friends in Egypt, and my safety whiles I continued in that Town, without whom I should not have escaped the Train that was laid for me.  
After a little rest in my lodging, I sought some means to strike acquaintance with the Bishop of the place, called Amba Michael, who had a very good repute of an honest and a learned man, because I was desirous to have some body to converse with, and to spend my time with some advantage to myself; I obtained this with ease, for he came a few days after and lodged at my house: I am much beholding to him for many things that he hath told me concerning their Belief and Ceremonies, which I have inserted in my Church of Alexandria.  
Let us now see the description of the Town and Territory of Fium.  
The Town of Fium, the chief of the Province whereof it bears the name, is large and full of people: It is built upon the Ruins of the old Arsinoe, which is near adjoining on the Westside. Though the most part of the houses are but little, and made of Bricks dried in the Sun, they are nevertheless commodious, and some, where the Officers and Commanders dwell, are large and beautiful. There be many Copties Christians, and a Bishop, but no Church within the Walls; they perform their Devotions at Defy, a Village near by.  
An artificial Channel cut from the River passeth through this City, from East to West: They name it Bahr Jusef, or the River of Joseph, for they believe that Joseph, jacob's Son, caused it to be made. 'Tis called also Calitz il Menhi, or the Channel of Menhi. This Channel is remarkable, because it keeps fresh water all the year, which proceeds from several Fountains there, but it is too shallow to carry Boats but when the River overflows. It gins about three days journey from Fium, drawing towards the South, near a Village named Tarut Isscerif, where I have been. It runs, when it hath left the Town, into the Lake named Birket il Kern, or the Lake of Charon, where the waters become salt.  
In this Town are to be seen many Relics of Antiquity, as Capitals, Antic Works, Pillars of Marble broken. In the Corn-market is to be seen a great Pillar, entire laid upon the ground, and a great Millstone, both of a red stone; and almost in all houses is to be seen something very remarkable for its antiquity.  
Here is made much Linen for the house, and Canvas to pack up the Commodities of the Country: They have a great deal of Flax, which yields a great benefit; streaked Linen is plentiful here, and very good, with which the Countrypeople clothe themselves. The Leather of this Country is much esteemed, but chief the Blankets that are made here are the finest of the Levant, and are carried all over the world. Here are also made Sacks of Network of Cord, to carry upon Camel's Straw, or dried Dung to burn, or Stones, or some such thing, for they never use Carts.  
This Territory is very fruitful and pleasant, and all that grows here is of a better taste than in the other Provinces. Here are Fields full of Rosetrees, and Woods of Figtrees, which are not in other parts of Egypt. The Gardens are full of all manner of Trees, bearing Fruit; as Pear-trees, Orange-trees, Lemon-tree, Peach-trees, Plumb-trees, Apricock-trees, and many others that are sent to be sold at Cairo, which yields them a great profit.  
In Fium only, of all the Provinces of Egypt, are Vineyards; and in these Villages only, in Fidimin where I have been, in Nacalife, Seliin, Abukesa, Agiamiin, Gerrado, and Tobhar.  
They make Wine thus: They press the Grapes either with their Feet, or other wise, into a great Earthen Vessel; they put afterwards the new Wine into a Sack of course Linen, and strain it into another Vessel; from thence they draw it, and secure it in Jars well pitched within, which contain about twelve thousand Drams. Now these Jars they place in the Sun during seven days, leaving them open, that the new Wine might purge itself; they stop them afterwards with Palm-leaves, and cover them close with Mud. They leave their Wine in this manner, till they intent to drink it.  
This Wine is not much esteemed of by the Francs, because there remains so much dregs that come out into the Cup with the Wine; but if they had but the art of clearing and clarifying the Wine, it would be doubtless a very pleasant Wine, for the Grapes are very sweet, and pleasing to the taste.  
I have not seen a Province in Egypt that is so much cut into Channels as this: They all proceed from joseph's River, and they are made to water the Fields with more ease; and because this great number of Ditches would hinder men from travelling up and down, were it not for the Bridges, here be more than in any other part of Egypt. They are all made with burnt Bricks, and very strong: The Tradition saith, that they were builded in the days of the Pharaoh's; and it is the opinion of the Copties, that these Kings employed the Israelites in making Bricks for these Bridges, which is very probable; for it is certain, that almost an infinite number of men are needful to make such a prodigious quantity of Bricks.  
This Province of Fium anciently had three hundred threescore and five Towns and Villages, but now there be but threescore and two; all the other have been swallowed up in the Lake Kern, or destroyed by the tyranny of the Governors.  
The Cascief dwells in the Town: He pays now to the Pacha five and twenty Purses, and five to his Kehaja, or Lieutenant, and to his Agas. He pays for his Province two hundred purses in four payments. The Divan of Cairo allows him three Cornets of Horse, or Spahins, to keep his Country, unto whom he pays every six Months five and twenty Piastres, which is but a small allowance; so that they are but poorly clad, and appear as so many Beggars, rather than as the Soldiers of so great an Emperor.  
The ancient Town of Arsinoe, situated near Fium, on the North-East-side, is now totally ruinated: There remains nothing of it now, but a great many Mountains very high raised, with the ruins and rubbish of the Town. They show sufficiently, that it was one of the greatest and most glorious Cities of Egypt. The people of the Country call it, Medinet Fares, or the Town of the Persian; but I could never understand the cause of this name.  
They say that it was destroyed and burnt by Cats, which the Enemies set into it when they had tied Firebrands at their Tails, which scattered the fire into every corner of the City, and burned it to ashes.  
The Copties call it in their Books Arsinoe, and Pliny calls all that Province, the Government of Arsinoe.  
On the 24th of this Month I went to Fidintin, a Village distant from Fium about two hours riding, towards the West, to visit the Bishop, who was gone thither out of the Casciefs sight. I was clothed in a Turkish habit, with a Janisary and a Negre well armed, upon good Horses. Our coming put the poor Bishop into such a fright, that he thought himself already killed, when he heard that three strange Horsemen asked for him. He thought at first that we were some sent by the Cascief to do him an injury. These poor people are become wonderful timorous, through the continual tyranny of those Barbarians, so that at the least motion they tremble and shake. He was pretty well satisfied, when I told him that I was a Franc come purposely to crave acquaintance with him: He entertained us in a very poor dwelling, invited us into his Parlour, and treated us with very good Wine of the Country. When we had spent some hours in conversation with him, we went to see the Vines of that Quarter, and in the Evening we returned home to the City.  
The 29th of the same Month I went to Bijamuh, a Village about half a League from Fium, towards the North, to see an ancient thing, the Body of a great Statue of a Giant, of a red Stone, without Head or Arms, standing upon a Basis. This Statue is behind the Village, in a great broad Road.  
I could never learn what it is, because the Countrypeople have no Tradition of it; and in the Histories of Egypt there is no mention made of it. I have only learned that the people of the Country call it the Statue of Pharaoh; which I think not to be true, because it is the custom of the Egyptians to entitle all things of an extraordinary bigness with the name of Pharaoh, from a conceit they have that they were all Giants.  
The Basis of this Statue is square, of hewn stones that are very great, every stone hath two foot and a half in breadth, and almost ten foot in length; the forefront hath five Perches in length, that is about thirty foot.  
Near this Basis five others stand in a Demi-circle, but less, and without any Statue upon them.  
The Bishop informed me, that heretofore in this Village was an Agiasma, or Fountain of holy Water, called by the Arab. Ein il Mandura; and that every Holy-Thursday a great many Christians were wont to meet there to drink of this Water out of devotion, but that the people of the place, who are all Mahometans, have stopped it up, to prevent the continuance of this Superstition.  
When we had well seen these things, we returned to the Town, and in our way we went over the Ruins of the ancient Arsinoe, where I saw nothing remarkable, but some old Walls which my Guide told me were the remains of a Bath.  
When we were come near the Town, we left it on the left hand, and went to see the Needle of Bibig, whereof this is the description.  
This Needle is placed on the ground, without any Basis, in the middle of a Cornfield, in a place where is no house, nor mark of any that hath been there.  
It is distant from Fium about a long half league, near a Village called Bibig, from whence it borrows the name. This Village is situated on the South-west of Fium, and belongs unto it.  
It is built in a long square, very high; its largest sides have six foot, and the narrowest are of four. This Needle abuts not into a sharp point, as others in Egypt and Italy, but the top is made like an Ass' back: On the Southside, which is one of the largest, there are three ranks of Images, that represent Men and Women holding one another by the hand: under these three ranks begin fourteen ranks of Hieroglyphic Characters, about the bigness of a finger, which are to be read from the top to the bottom; every rank is divided from the other, which is near, with a line that is drawn between, all along the Needle: So that without doubt this Needle is the most curious that may be seen. In every one of the lesser sides is but one rank of lesser Characters, which yet continue very clear and beautiful.  
There is one thing to be lamented at, that time hath almost blotted out the Figures, from the middle of the Pillar to the bottom; and that the Stones have not been able to defend themselves from corruption, being much worn out: It is of a red Stone, as all others.  
It's top is like an Ass' back, and very large, sit for the Vultures and Hawks to pitch upon it at night: These Birds have so whitened it with their dung, that the uppermost Figures are scarce to be discerned.  
I have taken notice, that all the Needles that I have seen in Egypt, stand not upon any Basis, but upon the ground, which makes me believe that the invention of planting them upon a Basis, is not derived from the Egyptians, but from the Romans, who having taken notice that this kind of Pillar was very useful, and contained great Mysteries in their Characters, they have raised them upon a Basis, to render them more remarkable and considerable to the curious. We returned to the Town about Noon.   

A little Journey to Sennuris.  
SVnday the 31. of July I went to Sennuris, a Village belonging to the Cascieflik of Fium, situate on the North of this Town, and about four hours travelling on Horseback, to see the remains of Antiquity that are there, and thereabouts; besides my Servants, some other Copties Christians went with me.  
When I had a little rested myself at Sennuris, in the house of Sciech i'll Beled, the Chief of the Village, a Moor, where my friends obliged me to take my lodging, I went to take notice of the Village, which is great, and very beautiful; and at the same time I saw the Church of the Copties dedicated to the Archangel S. Michael, but it is very mean.  
Nevertheless, I took notice there of one thing very remarkable, namely, a square stone, where are three little Figures cut the first represents the Archangel S. Michael, the middle represents the Virgin Mary, who holds in her Arms her Son, and the third the Angel Raphael. The names of every one is written underneath in Greek Letters, in the Copties Language. This stone is a foot and a half long from side to side: The Priests informed me, that this Stone was heretofore in the Chancel, but when they saw that the people rendered homage to these Figures, they placed them in a corner of the Church, that they might hinder them from Idolatry. They offered it to me for a Piastre and a half, because I seemed to value it at a high rate; I would not take it, because I had no intent to return so soon to Cairo, but to go further into Sayda.  
At the Westside of the Village, about a Musquet-shot from it, is to be seen a very ancient Bridge of Bricks, made for a Passage for the River when it overflows. The People of the Country say, that Joseph, Jacob's Son, caused it to be built. It is apparent by its Ruins, that heretofore it was very great, but now there remains no more but four Arches.  
Round about this Village is sown a great deal of Flax, but it is not esteemed so good as that which grows in other parts of Egypt.  
At that time there was, as well as at, Fiúm, a want of fresh Water, because the people of the Country usually cast into the River their Hemp, where they take their Water to drink; this had so poisoned the Waters, that they did stink, so that I was forced to cause some fresh Water to be brought from Fiúm, which is about four hours distant from this Village.  
In an evening I walked to see the Lake Kern, which is very near Sennúris, on the Westside.  
This Lake is narrow, but long, for I was told that it is about two days travelling for a Horse, in length. This is doubtless the Lake Miris mentioned by Pliny, when he saith, Inter Arsinoïten Prafecturam, ac Memphiten Lacus fuit, circuitu CCL.M. passuum, aut ut Mutianus tradit, CCCCL. M. & latitudinis L. passuum, manu factus à Rege qui fecerat Moeridis appellatus: For there is no other Lake between Fium, which is Arsinoe, and the City of Memphis, or the place where it stood.  
At its Eastern end is placed the Village Tamích, mentioned before; and in its West end is the famous Castle of Vizir Charon, of which I shall speak hereafter.  
This Lake receives all the Waters that run from the Fields when Nilus is overflown, and from the River of Joseph▪ they become salt because the Earth is full of Niter.  
Here is much Fish, chief a Fish called is Arab. Houd, which I have described in the Chapter concerning the Fish of Nilus.  
On the other side of the Lake are Deserts of Sand very large; I have heard from Persons worthy to be believed, that there are to be seen many remarkable Ruins of ancient Towns, particularly of Temeh issebag, or of Temeh of Lieus; a Town so named because of the Statues of Lieus that were there to be seen.  
Here is also to be seen the Ruins of an ancient Monastery named Deir Abulífe, or the Monastery of Abulífe.  
They told me, that they had seen the Labyrinth which is at the end of the Lake Westerly, mentioned by Pliny, when he saith, There was a Labyrinth in the Lake of Moeridis, built without any Wood This Labyrinth is named now by the Egyptians, Cassr Carun, or the Castle of Vizir Charon; a famous Lord in the Histories of the Arabians, because of his Treasures which are said to be here buried, and kept by dreadful Talismans'. They tell me, that this Castle hath three hundred and threescore and five Chambers, so entangled one into another that a man cannot get out, if when he comes in he doth not take notice of the way.  
This Report gave me a great desire to venture to see all these Wonders at any rate: I had already agreed with the Chieftain of the Village, to have from him a Guard of twelve Men, whom he knew to be faithful and trusty; but my Janissary, a timorous Fellow, spoiled my design, by showing me the danger there was of the Arabians; he threatened likewise the Guard, to tell the Cascief, which would have created me some trouble.  
I conceive that this Relation may beget a desire in some Traveller to go and see this Curiosity, therefore I will give him a little advice which shall help him to accomplish his design.  
He must know, that he ought not to go to the Labyrinth from Sennuris, or to the other side of the Lake, but to Senhur, a Village distant from Sennuris about an hours travelling; for there the Fishermen of the Lake Charon dwell, who are best able to carry Men thither: But it is very needful that a Franc, who will undertake this Voyage, be well learned in the Arabian Tongue, that he be well clothed according to the Mode of the Country, that he may not be known, and chief let him dissemble his design as much as he can; for if he fails in any of these particulars, he will doubtless be lost. The Moors, who are very jealous of the Treasures that are said to be there, will knock him on the head, that he may not carry them away.  
I stayed three days at Sennuris, for the place did please me, and the Inhabitants were very civil. I returned to Fium, second day of August, very much displeased with my Janissary, because he had crossed my design.  
On the second day of this Month the Water of Nilus enters into the Channel of Joseph, which passeth through Fium, as we have said. Then its Waters are purified, and purged from its stinking qualities which the Flax and Hemp give it: Then the Cisterns of the Town are filled with Water, which the Inhabitants drink all the year long, therefore this inundation makes all the people of the Country round about to rejoice.   

A Walk to the Pyramid of Havara.  
BEtween the Towns of Fium and Benesuef, which are distant the one from the other about a little days Journey, there be two great Pyramids; the one is near Fium, the other nearer to Benesuef. The first is named Haram Havara, the Pyramid of Havara: The other Haram Ilahun, the Pyramid of Ilahun.  
Thursday, the 4th of August, I went to that of Havara, so called from the neighbouring Village Havara. It Stands about an hour and a halfs walking from Fium, on the South side, situated in a sandy Wilderness, like that which is over against Cairo, where the Pyramids stand: when we were gone beyond a certain Bridge of Brick, very old, which is upon the Highway of Benesuef, we left it, to take a shorter course; but we found cause to repent it, because the way was craggy and full of Sand.  
We were obliged also to go through the Bahr Belame, or the River without Water, which caused us to endure much trouble and fear, in regard of the depth that was extraordinary, and our being forced to climb up again. And when we had overcome all these difficulties, and were near the Pyramid, about six hundred Paces from it we met with a Ditch of the River of Joseph, full of Water; we could not get over it, but were forced to stay on that side, and from thence take a view, at a distance, of the Pyramid, to my great displeasure. I took notice, that in its elevation and breadth, it was much like the second Pyramid which is at Gize, but the length of time hath almost reduced it to Dust, so that it appears like a sharp Mountain of Sand, rather than a Pyramid.  
The Desert where it stands, is like that of the Mommies which is near Saccàra. Some Wells of Mommies are here to be found, whereof the entry is filled up with Sand, and some are half empty. Upon the ground are scattered, here and there, Bones of Mommies, broken Wood, and pieces of Coffins; so that one may say that it is altogether like that of Saccàra.  
But because we were without any Guide, and my Janissary was a very Coward, having none but him with me, he alarmed me several times with the fear of the Arabians, besides, our Beasts were tired with the deep way; I was therefore constrained to set bounds to my Curiosity, and to return to the Town, passing through the River without Water, near its Mouth, leaving on our left hand, near the Pyramid of Havara, the Ruins of an ancient Town, whereof I could never understand the name; and a little further, on the same side, the Village of Havara, from whence this Pyramid borrows the name, and at a little distance from this Village, a very ancient Bridge, and very high, which is made to give a passage to the River Nilus when it overflows: We returned to Fium again about Noon.  
For the other Pyramid, called of Ilahun; the Arabian Historians say, that Joseph, Jacob's Son, caused into be built. It is so named from the Village Ilahuis, near adjoining, belonging to the Cascieflik of Benesuef; but because I could not look upon it, but at a distance, I cannot well describe it. The Reader may see what Macrizi faith of it.   

A Walk to the Monastery Casciabe.  
ON the 19th of August I went to the Monastery of Casciabe, distant from Fium about two hours walking, or thereabouts, drawing towards the Southeast in the Wilderness, called by the Arabians, Gebel Naklon, or the Mountain of Naklon.  
In our way to this Monastery we went over several Bridges of Brick, very strong, made by the ancient Egyptians: And we left at our right hand at the entry of the Wilderness, which is about half way, the Monastery of Deir il azeb; and a little further, at our left hand, the Ruins of an ancient Town overthrown, of which I could never learn the name.  
The Monastery of Casciabe is very ancient; it is almost totally ruinated, unless it be the Church dedicated to the Archangel Gabriel, which is very beautiful, and painted in the inside with the Passages of holy Writ. The top of this Church is supported by Pillars that stand at a distance, and of divers Stones. Under this Church is another that I could not see, because the Provisions of the Monastery were there shut up.  
This Church was built by one named Vr, the Son of Ibrascit, a very famous Magician; who, as the Arabian Histories relate, had this Child by a Daughter of an Eastern King. When at last this Vr had left the Art of Magic which his Father had taught him, he addicted himself to Virtue, so that afterwards he became Bishop of Fium, and built this Church, and Tradition saith, that the Virgin Mary laid the Foundation-stone of the Church, and of the Altar, and the Archangel S. Michael marked out the Choir, and the rest of the Church.  
Many remarkable things happened whiles this Church was building; I mention them not for brevity sake, they that will understand them, may read the Arabian Manuscript mentioned before, and now in the King's Library.  
On the top of the Mountain, behind this Monastery, on the Southside, are yet to be seen the ruins of an ancient Town, which the Copties say was inhabited by the Patriarch Jacob, and for this cause they name it yet Modsellet Jacub, or the Tabernacle of Jacob.  
A little higher, upon the same sandy Mountain, are to be seen many Caves where the Hermits anciently lived; I went into some of them out of curiosity, they are very little, and there is in them nothing extraordinary: when I had taken a view of all that was remarkable, I returned to Fium in the Evening.  
The Country had been some days drowned about Fium, which obliged the Commanders of the Militia, and the Cascief, to retreat to Cairo. And because the Robbers are very formidable at this time, and commit many disorders, I was obliged to return also to Cairo. I went from Fium the 16th of August in the morning, and returned the same way that I came, and the next day I was at Cairo in the Evening, after five and twenty days abode at Fium.  
At my return to Cairo, I began my Church of Alexandria; a very curious work, and very useful to the world, and chief to the Learned that desire to understand how the Churches of the East agree with the Roman. It contains all the Ceremonies and Doctrines of the Ancient and Venerable Church of the Copties, which is that of Alexandria. I have taken them out of two Manuscripts in Arab. very ancient and rare, unknown to us in Europe before now; the one is called i'll Mosbah iddolme d' Abulbaracat, and the other, i'll Giauharet innefisse fielm il Kenise. I have been very exact and diligent in composing this Book, that it might render my name immortal. I shall endeavour to give it to the Press as soon as I shall be returned to Rome, where I make my ordinary abode.  
The second of September, which was the third Friday after the opening of the Calitz, a skilful Swimmer caused himself to be admired of all the City, by a very bold action; he had his arms tied behind his back, his feet tied at an Iron Chain, which weighed ten pounds: In this manner he ventured to swim upon his back, from the mouth of the Calitz. to the end of the Town, which is about three quarters of an hour walking afoot.  
This custom hath been anciently used in Cairo: A skilful Swimmer performs this every year, two Fridays following after that the Calitz is opened. The Pacha gives him for his reward a thousand Meidins, which make three and thirty Piastres.  
The Guards of the Soubachi went before him in a Boat, to hinder him from receiving any harm: about five and twenty other Boats full of Spectators followed. He swum this year but once, because Ibrahim Pacha, who loved not such useless expenses, commanded him away when he came to demand his ordinary wages; therefore instead of a thousand Meidins, he gave him but one hundred.  
There is another that swims in the same manner as this, from the beginning of the Calitz to the end of the City. He had his feet tied with a Chain, a Dish of Coffee in one hand, and a Pipe of Tobacco lighted in the other, at his mouth. The Pacha usually gives him the same reward; but because the former had not had his usual Salary, this last would not this year show his dexterity. I was told that these Swimmers eat nothing for three days but Cich-Peasen, and that they swallow their breath so long time, which causeth their Bellies to swell, and become light as an empty Bladder. I was told also, that sometimes they kill themselves, or at least become very sick.  
On the 12th of September the Pacha caused the Treasure of the Grand Signior to departed for Constantinople with its ordinary guard and pomp.  
There were one and thirty Mules loaden with Spanish Coin, and Zequins of Venice. This Treasure amounts usually to one thousand two hundred Purses, and each Purse to five hundred Crowns. The Sangiac-Bey that carries it is obliged to expend all the Moneys needful for this Voyage, and it costs him usually one hundred Purses, or fifty thousand Crowns. The Caravan gins to march in the beginning of the Moon and arrives at Constantinople at the end of one hundred days.  
This Treasure is taken first out of the Carache, or Tribute of the Lands and Villages which the Farmer's Rent of the Divan; for all the Lands of Egypt, unless it be the Patrimony of the Mosques, and the Lands belonging to Micha, are the Grand Signors, because he conquered Egypt with the Sword. 2. It is taken out of the Dovanes of Alexandria, of Rosetta, of Bouquir, of Damietta, of Brullos', of Boulak, and of Ibrim. 3. Out of the Chordis. 4. It is taken out of the Lakes and Pits of Nitre, which are in the Desert of S. Macarius, and out of the Salt-pits near Alexandria. 5. From the Shambles of Cairo, whereof I have already spoken. 6. From the Custom-house or Dovane of the Bohars, or Spices; and generally from all Merchandizes imported from Mecha, Mocoa, and the Indies. 7 From the Mint. 8. From the Giavali, or Tribute which the Christians of the Levant, and the Gems are obliged to pay for their Heads. 9 From the Treasure called Beit il mal, which comprehends all the deceased goods. 10. From the Office of Surveyor of the Provisions.  
The same day I saw the Mosque of Califfe Hakem be amr ille: It stands out of Cairo upon the Mountain called Gebel il mocattam; but now there appears nothing but the Walls.  
The same Califfe had made near this Mosque a place to observe the course of the Stars, named in Arab. Rassad ve Mofatek beta Hakem, which is now ruinated; he made use of it to make his Talismans', as art in which he was very skilful. The Egyptians say that he could go in and out into all the Caves under ground, where he knew the Treasures of the ancient Kings and Lords of Egypt to be hid, and that he could make use of them when he pleased; and that by the power of Magic, and the extraordinary skill that he had in that Art.  
According to the example of those great men, a little before his death he buried his own Treasures, and put a Crocodile made by the Talismanical Art to keep them.  
In this Mountain, and near this Mosque, he caused several Caves to be digged wide and large in the Rock, so as to pass from one into the other; in the furthermost he cause a Pond to be made to keep water in, cut in the Rock; in it is a Crocodile that gins to fly at one as soon as a man enters in. Moreover, in the bottom of the water, is to be seen a door which leads to other Caves under ground, where the Records of Egypt declare that his Treasures are hid. No man can imagine from whence this water can come, for the Cave is upon a high Mountain which is very dry always, and in this place is no Spring: And it is not known what this Crocodile is, and how he may be nourished, during so many ages. To take this Treasure, you must know how to undo this Talisman, that is, one must take away the water, and the life of the Crocodile; for both are the effects of Magic, which depend upon the Art of the Talismans'.  
I have been very diligent in Egypt, to seek for, and send to Paris, amongst other rare Manuscripts, the ancientest and best Authors of the Arabians, which might give some light and knowledge of this Noble Science. I may say that I have emptied Egypt of such kind of Books, with an intent that if I was ever admitted to the service of him who had given me this Commission, I might have the time and the means to discover with ease the admirable secrets of this Science, and to unfold the Enigms under which it lies hid; and by the same means to discover of what consequence those Manuscripts are, though they are despised by some that understand not neither their price nor use.  
The Reader may peruse an Arabian Manuscript in Quarto, called, Eijun it hekajek, ve eidah il terajek, of Meimun the Magician that teacheth the means to destroy all manner of Talismans'. He may read another in Octavo, called, Kitab gaiet il maareb, Fi menajeh ve il chabaia, ve il medaleb, that discovers the places of all the Treasures of Egypt, their value, the Figure of the Talisman that keeps them, and how to destroy them; I have sent them both to the King's Library.  
On the 12th and 20th of September, I went to see the Great Aqueduct, called in Arab. it Migro, that conveys water from the River into the Pacha's Castle.  
This Aqueduct is near Nilus in old Cairo; the Mouth there stands a Castle of a Hexagone Figure very high, supported by as many Arches very lofty. There is an ascent through a large way, open towards Heaven, made sloping about, for the conveniency of the Oxen that draw water out of the River, and cause it to mount up by seven Wheels as high as the Platform on the top of the Castle, where there is a large Pond or Basin to receive the water, and about it seven great holes like Wells, which have given the name to this Castle of the Seven Wells. The water runs from this Basin into the Aqueduct, which appears, and from thence it goes into the carafe, which is at a great distance, where it meets with the Earth as high as the Aqueduct; and than it stops there, and runs next into a Channel under ground to the Pachas Stable, from whence it runs into his Cistern, and furnishes the Castle.  
This Aqueduct is supported by three hundred and seventeen high Arches, and not by three hundred and fifty, as a certain Traveller saith, for I have exactly numbered them myself: They are made as well as the Castle of great square stones, cut as we do Diamonds: One of the Supporters on the chief side is about eight foot nine inches broad, and under the Arch it is only eight foot. The opening of one of the Arches is fourteen foot and a half broad.  
The Copties say that Mekaukes, a famous man of their Nation, and Governor for the Emperor Heraclius, made this Aqueduct, but they are mistaken; for when this man governed in Egypt, the Castle of Cairo was not in being, for it was built four hundred and forty four years after; and therefore this Aqueduct that now supplies it with water was not then needful; besides, the Inscriptions in the Arabic Tongue declare, that this is a work of the Mahometan Kings; if I be not mistaken, I have read that it was Sultan Gauri, the last King but one of the Mammelukes, that caused it to be built.  
The Pacha taketh out of the Revenues of the Grand Signior all that is needful to keep up this Aqueduct; for that purpose be nourisheth threescore Oxen, and gives wages to five men and a Ciurbachi that look after it.  
On the 13th of the Month of September, I went to visit the Patriarch of the Copties, one of my best Friends; and because I had often entreated him to come and dine with me, I reiterated the same entreaty now again; but he answered me, that he had not been out of his house a year before for fear of the Turks: He complained, that all the Patriarches of the other Sects had the liberty to go about the Town, without fear of being disturbed by any, to visit whom they pleased, and to travel whither they listed; but he was so narrowly observed by the Turks, that he could not so much as go out of his house, nor talk with any of other Nations openly, much less travel into any other place, but he must give them a jealousy of plotting against the State; by this means his life would be in danger.  
I must needs confess, that there is no Nation in Egypt so much afflicted as are the Copties, because they have no body amongst them who deserves to be honoured for his Knowledge, or feared for his Power and Authority▪ for all that were rich and wealthy, are destroyed by the cruelty of the Mahometans: therefore the rest are now looked upon as the Scum of the World, and worse than the Jews. The Turks abuse them at their pleasure; they shut up their Churches, and the doors of their Houses when they please, upon light occasions, altogether unjust, to draw from them some sums of Money.  
There was such a tyrannical Action practised upon them in this Month of September; for certain Janissaries cut the Throat of a Whore, and cast her Body into the Lake Ezbekie. Upon that the Soubachi nailed up the Doors of all the Houses of the Copties round about, and caused them wrongfully to lay down the Sum of two thousand Piastres for this blood spilt, before they could have their Houses opened again, and freedom for their lives.  
They endured another Cruelty in the same Year; for Pacha Ibrahim increased their ordinary Tax in this manner.  
Till this Year they were not all obliged to pay the same Sum of Money. They were not all bound to pay it into the Treasury of the Grand Signior; for some were bound to pay it to certain Mosques, other to Sciech il Becri, who is a great Lord, and comes from Abn Becr, Califf, or Successor of Mahomet; and others to other Lords, called in Arab. Sadats. They that paid to the Mosques, or Lords, were called Lay-Tributaries: And they that paid to the Treasure of the Grand Signior were called Tributaries of the Grand Signior. The first sort of Tribute is very moderate, because it seldom amounted to above two Piastres; but the last hath always been, and is yet, one hundred and twenty Para's, that is, four Piastres and a quarter. Besides this, the Villages and Towns were taxed only in common: For Example, such a Village was taxed to pay such a Sum, according to the number of the Christians that dwell there; and when the Chouli, or the Collector, went to receive it, he taxed every one according to his ability: The poor paid little, the rich more; so that this Tribute was equal.  
But in this Year 1672. Ibrahim Pacha taxed them all as Tributaries to the Grand Signior; and upon the same account causing them all to pay equally one hundred and twenty Para's; out of which the Pacha paid that which was due to the Lords and Mosques, and the rest was put into the Grand Signors Coffers.  
This novelty hath reduced the poor Copties to despair; therefore when the Collectors come into any Village to gather the Tribute, they fly to the Mountains, leaving all to secure themselves from violence, and affronts that would be done to their Persons.  
That the Receivers of the Tribute might know them that have paid it, they leave a little Ticket of coloured Paper, sealed with the Seal of their Chieftain, where the name of the Christian is written, his Village, his Province, his Dwelling, his Age, the Day, the Month, and the Year that he hath paid.  
But they put not into this Ticket the whole Sum of one hundred and eight and twenty Para's, which they require, but only one hundred and three, because there is no more that goes into the Treasury of the Grand Signior; the other five and twenty Meidins are for the Farmer of the carafe, paid to him because of the great expenses which he is at, to entertain a great many Men for the discharge of his Office. The Christians carry always with them this Ticket, to show it when they are questioned by the Men that belong to the Farmer, and this is their Acquittance.  
The 18th of September I bought, of an Arabian, a great Lizard, alive, called in their Language, Varal. I caused it to be skinned, and sent the Skin to Monsieur Arnoul, Superintendent of the King's Galleys at Marseilles.  
The body of this Lizard was altogether like that of the Crocodile, the Skin excepted, which was grey and spotted, as that of a Serpent, and without any Shells. It was threefoot long, and had five Fingers to each Foot, and long white Nails, as have the Crocodiles. It's Tongue was forked as that of a Serpent, the Headlong, and the Muzzle sharp. Its Teeth were strong, and cutting; the Arabians told me, that its biting was venomous and deadly.  
I have since recovered another of a differing sort, when I was in the Monastery of S. Anthony. The Head of this was like that of a Tortell, and its Tail very big, and lessening by degrees, and ending into a small point. It was full of knots round about, as so many Shells. This Lizard was not venomous, for I took it with my Hand, and when I had well considered it, I gave it to an Arabian Dog that eat it.   

A Voyage to the Monastery of S. Anthony the Great.  
WHEN I had rested myself, a considerable while, at Cairo, after my return ●rom Fium, and the great heats were over; I re●olved to travel to the Monastery of S. Anthony, ●o see in this venerable place the footsteps of ●he Father, and Founder of all the Monks. For that purpose I left off writing my Church of Alex●ndria, and I embarked myself the 26th of September, in the Afternoon, at Old Cairo, in a Vessel loaden, and bound for the upper Egypt. I landed at Benesuef, a great Town, in the Cascieflick of Be●nese, about two days travelling from Cairo.  
I saw nothing remarkable in this way. The Villages, and Monasteries, before which we passed, were the Convent or Deir il aduvie mentioned before, the Convent of the Abbot Bersum il erian, or or S. Bersom the naked, situate in the East of Nilus, where his body rests. The Village of Scieh il etmani, situate on the Westside, and the little Monastery of S. Anthony at the East-side of Nilus. Bousche, a great Village on the West, where the Monks of S. Anthony have their Farm: at last, Benesuef, on the Westside of this River.  
He that will travel to the Monastery of S. Anthony, ought first to land at Benesuef, and inquire from the Christians of that place, whether the ways be free or not. If they be free, he ought to go to Beiha, which is a Village situate almost over against Benesuef, on the East-side of Nilus, in the Cascieflik of Atfieh. There he ought to bargain with the Arabians that dwell there, concerning the price, the number of the Camels, and Men that he desires to lead with him: which when he hath done, he ought to cause them to confirm the Bargain before some of their Chieftains, by repeating over the Fatha, which is the first Chapter of their Alcoran; for which the Mahometans have a great veneration, and as much as the Christians have for their Pater, or Credo; otherwise he must not expect that they will be faithful. But when they have said th● Prayer he may go with them confidently, at if h● were with his own Brethren: which sufficiently declares, that there is no people in the World, never so barbarous and savage, but have a respect for their own Religion. And if at any time any other cross interest hath blinded them to commit any perfidious Action, God hath punished them at the same instant for it with severity; so that they would have wished that they had kept their Faith, as the Reader may understand by what follows.  
Besides the Price that he is to give them, he ought to grant them some quantity of Beans for their Camels, and give them some Meidins to buy Sandals, for the ways are full of sharp stones: He ought to buy them some Meal, black Biscuit, ordinary Honey, and Tobacco, as much as will be needful, to accomplish the Voyage, and the number of the Men. He must not forget every Morning and Evening to give a Dish of Coffee to every one; if he delivers it generously, and freely, he may promise to himself a happy Voyage, and to be well tended. The Arabians have the care to provide Vessels to grease, and fill them with the Riverwater, for there is none to be found in the way; or if there be, it is so noisome, and ill-tasted, that it is not drinkable.  
There is two ways that lead from this Village Beiha, to this Monastery. The first called, by the Arabians, i'll Tarik il Kihli; the upper way: and the other il Tarik il bahri, the under way; in respect of this Village from whence they set out.  
The under way is the shortest, the most frequented, and that which the Caravan takes, keeping upon the bank of the River for a while; and when one leaves it, the way turns at the right hand into the Wilderness, to a place called Gibei. There is the first Well which Nature hath digged deep in a firm Rock, into which the Rain-water runs; which Water is white as Milk, and sweeter than that of Nilus.  
About a days Journey farther is another, at the left hand of the Highway, at the foot of a high Mountain, called Gebel il cheleil; but its Water is noisome and green, and the We●● is full of Canes. A little farther is another, very well known to Travellers, because it is near the Dwelling of a famous Arabian called Eid il beidavi; but the Caravan never goes thither but when they want Water, because it stands from the Highway, at a distance: Therefore when they are furnished with Water at the second Well, they pass at the left hand straight to the Monastery.  
The upper way leads from Beiha towards the Southeast, and after a day and a halfs travelling it goes to the East. In this way are neither Waters, nor Trees, nor Houses, nor Grass; therefore it is needful to make good Provision of Water at Beiha for the whole Journey.  
Therefore, knowing this before, I took at Beiha a Camel purposely to carry Water, and four others for me and my followers, the Abyssin, the Coptie, and Idris my Blackamoor. Besides these, I took with me five Arabians, armed with Lances, to go on foot, and take charge of the Camels; and to protect us, if perchance any Robbers should have assaulted us; so that we were in all ten in number, and five Camels. When we had got all that was needful for the Voyage, we went from Beiha on Friday the 30th of September, about three a Clock in the Afternoon.  
Though the under way was the shortest, and the most frequented, yet we chose the upper way, that we might not meet with the Arabians, the declared Enemies of those that conducted us. When we had traveled four days through a boundless Plain of Sand, which was not movable, but hard, and full of sharp cutting stones, that cut as so many Razors, we arrived at last, through a thousand turn, to the Monastery, the third day of October.  
The Monastery of S. Anthony, which includes another, anciently peopled by the Abyssins', and now totally ruinated, is in the Wilderness, now called in Arab. Gebel Araba, or the Mountain of Carts; because heretofore Provisions were carried thither upon Carts, and not upon Camels, as now.  
It is built upon the decline of the Mount Colzim, at its Eastern end, which reaches from East to South: It appears like a long Square; and the Front of the Monastery, which stretches from North-East to North, looks against another Mountain called Gebel il Cheleil, of which I shall speak hereafter.  
It is encompassed in with an high Mountain, but feeble, and unable to make any resistance; for it is old, and built with Bricks dried in the Sun. There is no Gate to the Monastery, one enters in by a Pulley, Men and Beasts are all drawn up over the Wall.  
It hath a large Circuit, about six hundred Fiddans, or two thousand four hundred Acres within the Walls.  
The Monks of the Levant dwell not together in the same Cells, as those of Europe, but every one hath a little House or Cell to himself, and these Cells are more or less beautiful and convenient, according as the Country hath experienced the cruelty of the Turks. Therefore the Monasteries of the Levant, and chief those of the Archipelago, are like so many great Towns or Castles, because of their Walls, Turrets, and number of houses that are within; but the Monasteries of Egypt have nothing of that splendour, because the Mahometans have been here more cruel than in any other Country subject to them. Nevertheless, this Monastery is like those of Greece, for it is surrounded with Walls: In the middle is a Dungeon, and round about many Houses where the Monks live; but in regard it has been destroyed long ago by the Arabians, it hath remained in that condition threescore and ten years: The Copties who have lost, under the tyranny of the Mahometans, all their strength and power, could never yet restore it to its former estate.  
Therefore the Cells now are very little, and poor, of yellowish Earth, without Timber, Plaster, Order, or Symmetry: they are so low, that a man may easily reach up to the top with his hand: therefore the Monks cannot well stand upright: there is a little light that enters in through holes in the wall, about a foot long; the doors are so low, that one must stoop low to go in; that which is most commodious, is that they have all flat roofs for the Monks to take the air at night, when the Sun is gone, and to sleep when they please.  
Their dining-place is very dirty, and obscure: There is for Strangers a place of itself, large and decent, with two other Chambers hard by to put their Goods and clothes; and a little Kitchen.  
The Gardens are very large, and great, and considerable, because of the Herbs and Fruits that they bring forth. One might make of them the most pleasant Gardens of the World, because of their convenient situations, for they lie shelving, with beautiful Plains.  
There are two small Vines that yield a sort of White-wine, very delightful: They use it in saying of Mass, and in treating Strangers of Quality that come thither.  
In this Monastery is a great quantity of fresh water, as clear as Crystal, but very salt. It runs from the Mount Colzim, near by, in little streams, under the Walls, into the Gardens, where they receive it in places made on purpose. They drink it, and make other uses of it. It is not very wholesome, chief for those that are not accustomed to it; for the Niter that infects it, causeth Bladders to rise under the Skin, and torments such as drink of it with itching, as I have found by experience.  
Here are three Churches, the chief is that of S. Anthony; it is little, but very ancient; and as the Monks told me, it is the same that S. Anthony built, and the only thing of the Monastery that hath escaped the rage of the Arabians. Within are Pictures of many Saints, painted in an antic and simple fashion: The smoke of the Frankincense that is burnt there at Divine Service, hath made them appear as black as a Chimney.  
Near this Church is another dedicated to S. Peter and S. Paul, within a little Tower, and one Bell, about a foot and a half in Diameter: serves to call the Monks to the Service of God, and to their other employments. There is no other Bell in all Egypt.  
The third Church is in the Garden, dedicated to a Lay Monk, called Mark, who died with a Reputation of Holiness; his body is kept there.  
In the middle of the Monastery there is a square Tower, with stone Walls, very strong; from the bottom of the Tower to the Gate, which is about three Perches high, it is very firm: on the top is a Draw-bridge that leads to this Gate; but to come to it, one must climb up to the top of an house, over against it. In this Tower the Monks keep all their Provisions, and their best Movables; and they fly to it when the Roguish Arabians threaten them: They then draw the Bridge, and beat them off with Stones from the Platform.  
Their Rule obliges them to renounce Matrimony for ever, all carnal desires, their Parents, to possess no Estate, to dwell in the Wilderness, to be clothed with Wool, to be girt with a Leathern Girdle, to eat no Flesh, nor drink Wine all their life-time, unless they be reduced to the last necessity, to shorten their dinner, and to deny themselves all the nourishments without which the body is able to live. It commands them to employ all their time in fasting, and prayer, and worship, to have always their mind running upon God, to apply themselves to the reading of the Holy Scriptures, and to understand the Truths that are there contained.  
It obliges them to sleep upon a Mat, or the ground, their Superior excepted, and such as are sick; not to take off their clothes, and their Girdle, never to sleep two upon the same Pillow, nor near one another. In short, their Rules oblige them to repeat the Canonical Prayers, to prostrate themselves before they go to Bed, one hundred and fifty times, with their Faces and Bellies to the ground, to spread out their arms in a cross, with the fist shut, and at every rising to make the Sign of the Cross; which Prostrations they call Metanoe. Besides these one hundred and fifty Prostrations, they perform seven at the Church; one before every Canonical Prayer, which make up in all one hundred and fifty seven Prostrations; which together with the poor nourishment that their bodies take, renders them very lean, and cast down; so that they appear like so many Skelletons, rather than men.  
Their clothes are first a Shirt of white Wool, which they wear always upon their skin. 2. A Waistcoat of brown Wool, very course, not open before. 3. A Vest of black Serge, with two large Sleeves. 4. Their Capuchin is likewise of black Serge, very little, and made fit to the Head. 5. Their Girdle is of Leather, three singers broad. 6. The Mezerre, called by the Copties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and sometimes Biggos, is a great Mantle of black Stuff, lined with white, like the Cloaks of the Jesuits, only it is without Collar; unless it be when they Travel, they seldom use it. The 7. is Askim, or the Angelic Habit, called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which few of the Monks wear, because they have not strength enough, as they say, to do the Penance that the Canons have appropriated to it; for they that bear it, are obliged to prostrate their Face and Belly to the ground, with their arms across, three hundred times every night before they sleep, besides the fasting, and other mortifications thereunto annexed. I have sent one of these Askims to the King's Library, which Amba Michael, Bishop of Fium, gave me as a token of his love.  
They carry always a stick in their hands, made in the form of a Tan, T, upon which they lean when they are at their prayers; for they perform them standing, and are very tedious in them. They have all upon their heads a Bonnet, called in Arab. Cauk, which is like that which the Mahometans wear; about which they wrap a Turban of a Stuff streaked with blue and white, which is the colour of all the Copties in Egypt: They never wear any Stockings, nor their Patriarch.  
The Fast-days they observe, by eating then but one Meal; but on the Saturdays and Sundays they never fast, but eat twice. On the Fast-days they dine constantly about three a Clock in the Afternoon; then they end Mass.  
Their ordinary diet are Pulse and Herbs seasoned with the stinking Oil of Hemp: For their Desserts they have Fruits, as Onions, dried Dates, rotten Olives, Melons, or Cucumbers, or Pompions, or such like Fruits as are in season.  
They never eat Flesh in the Monastery; but when they are out they may eat it; for their Founder never forbade them, as they say: For fresh Fish they seldom have any, because their Monastery is so far distant from Nilus, and there is no convenient carriage to bring them any. And though the Red-Sea be within a little days Journey, they cannot have any fresh Fish, because the Sea-coast being not inhabited, they have no Instruments to catch Fish; and the ways are dangerous, because of the Arabian Rogues and Robbers.  
At Easter they never fast, but eat Eggs and Milk, which are sent to them from their Farm; only three times a year they have liberty to drink Wine, at Christmas, at Easter, and Pentecost.  
They sleep always in their clothes; and instead of a Blanket, they have only a Mat, very course, made with Palm-leaves, and stretched along upon the ground. They are the makers of them; they call them in Arab. Bursch.  
Their employments are not the same, according to every man's ability: Some manure and dress the Gardens, others are Cooks, others grind at the Mill; some are upon the Guard, to give notice when any Travellers go by, or come, and others are appointed to draw up those that will come in, and let down those that desire to departed; such as have no employment, make Mats.  
They never study; they are satisfied in reading Books of Devotion: amongst the rest, they read often the Synaxar, or Book of Martyrs; the Paradise of Monks, the Climax, or the Ladder of Virtue of John, Abbot of the Monastery of Mount Sinai; the Sermons of Paul de Busch, upon the Festivals of the Blessed Virgin, and such like. When I was there, I saw but two Priests, the Vicar of the Monastery was one; and the other, who had not said his first Mass, was the Steward. All the others, that were seventeen in number, were Laymen, and almost all either with one eye, deaf, lame, and halt, or worn out with old age; and if amongst them any were young, he did but seek the opportunity to escape from such austerities.  
In the Tower, mentioned before, were three or sour Trunks full of old Arabian Manuscripts, and some in the Copties Language, which I have perused: And though they were all Books of Devotion belonging to the Church, some of them deserved to be in the King's Library; but because the Monks were not willing to sell them, for they belonged to the Monastery, fearing the Excommunication of their Patriarch, which is written in the beginning of every Book; and because I had brought with me but so much Money as was needful for my Journey, for fear of the Thiefs, I was not very earnest to buy them.  
Two amongst the rest were very curious, which I had a great desire to have; one was the Copties Grammar and Dictionary in Arabic, of Ibn il assal. It was one of the exactest and largest that ever I faw: They esteemed it worth thirty Crowns; I dare say, that with this Dictionary and Grammar it is possible to re-establish the Copties Language, which now is lost: The other Book was a Rubric of their Ceremonies in Folio, very well written.  
In regard the Arabians are the Masters of the Wilderness, this Monastery is obliged to entertain all that come thither, or pass by, whether Friends or Foes: To their Friends they pay this hospitality to preserve their friendship, and to their Enemies they perform it, to please them, and hinder them from doing them a mischief. They treat not all in the same manner; for their Friends they take them in with their Equipage, when they have need, and they nourish them all the time that they desire to live there; but their Enemies never enter in, but receive from them, by a Basket let down from the Wall, all necessaries.  
They are often visited by these Arabians, so that they spend every year a great deal of Meal, of Bread, of Biscuit, of Barley, of Beans and Lentils, and other Provisions. I shall not mention the trouble that the Monks suffer, and the displeasures that they receive from these ungrateful Wretches, who commonly recompense them with affronts, and filthy speeches.  
And because the Arabians that inhabit about Egypt are of divers Families, and differing Interests; they have so great a hatred for one another, that they never meet without fight.  
Such a mischance happened the next day after my arrival; for the Caravan of the Summer, of fifty Camels, loaden with Provisions for the Monastery, led by thirteen Horsemen of the Arabians, named Benevasel, arrived that day. They were watched by other Arabians, named Ababde, their Enemies. And because it was the time that the Dates began to be ripe upon the Trees, some of them when they had unloaden would not return the same day, with their Companions, to their Villages and Cabins, but remained behind in the Monastery, to take their pleasure a day or two. It happened the next night that those that slept out of the Monastery, about their Beasts, were surprised at midnight, by a Company of threescore Arabians, called Ababde, who took from them fifteen Camels, and seven Horses, all their Equipage, and killed three of them, and wounded five, of whom one died within three days after, and another was lost, none knowing what was become of him; for four days after his Horse was found alone in the Wilderness.  
Their fury ended not with this Butchery; for they pursued, with the same heat, those that had brought me to the Monastery. They overtook but four, and carried away from them their Camels, all their Equipage, and Money that I had given them, and wounded three very dangerously; so that these Wretches being not able, in this sad condition, to proceed on in their Journey, they returned back to the Monastery all naked, and in a pitiful manner. They were afraid to appear before me, because they had falsified their Faith, contrary to the Laws of their Nation, and broken their agreement with me, in making me pay five and twenty Meidins more than I had agreed with them. Their Conscience did reproach them of this baseness, so that they imagined that this mischance happened to them to punish their perfideousness.  
I cannot sufficiently express how much trouble this unhappiness created me, as well as to the Monks; for these Arabians were enraged, some for the loss of their Parents and Friends, others for their Goods, which they were resolved to recover upon me and the Monks. They threatened to kill them, to plunder the Monastery; and out of a persuasion that I was a very rich Franc, they threatened to break open my Door, and carry away all that I had. So that the Monks had much ado to pacify them, by giving the Shirts, clothes, Caps, Girdles, in a word, all that they wanted; and when they had nothing more left to give▪ they came to me, entreating me to help them in their need; so that I was obliged to give them a Coat, and a Shirt to bury an Arabian that died in the Monastery. I gave them a red Cap, a Turban, Money very often, that I might not be betrayed by those Monks who delivered all to the Arabians, without telling them from whence it came.  
But at last the Arabians were jealous, when they saw that I continued shut up, without showing myself abroad, either to them, or any other of the Monastery; and my privacy made them believe that I was some great Person that was afraid of them. They resolved therefore to give me a visit, to know who I was. As soon as the Vicar understood their intent, he came to give me notice of it, that I might take a course accordingly. As soon as I understood it, I caused all my Goods to be carried into the Tower of the Monastery, leaving nothing in my Chamber but a course Mat of Palm Leaves stretched upon the Floor, upon which I sat without Carpet or Cushion: And that they might not think me to be a Franc, I took the Habit of a Monk of that Convent. In this manner I expected them, not without fear. The next day about noon, three of the chief entered into my Chamber with their Cangians, or Cutlasses, at their Girdle in their Bosoms. They saluted me with a surly look, ask how I did. I answered their civility as well as I could; I caused them to sit down near me, and told them that I was grieved at their misfortune, and that I was not able to assist them in their need. I exhorted them to trust upon God and S. Anthony, who was as well their Father and Protector, as of the Monks; and that doubtless he would comfort them, and give them one day the opportunity to overcome their Enemies. These words pleased the Arabians mightily.  
I caused my Dinner to be brought, and though I had with me all my Provisions needful from Cairo, I suffered nothing to be brought but Lentils in a Wooden Dish, with Bread soaked in it, and a few Onions, I entreated them to eat some with me: They needed not much invitation. One may imagine what was in my mind, when I had such Guests at my Table; but fear caused me to dissemble my thoughts.  
After Dinner I gave them Pipes to take Tobacco, and Coffee according to the Mode of the Country, which pleased them well, chief in this place where little of that Drink was to be seen. When these Arabians saw me so free and hearty, they conceived such an affection for me, that they promised to protect me, if any of their Comrades should offer to affront me. When they had talked with me some hours, they went away very well satisfied, and told their Comrades how civil I had been. By this one may understand, that there is no Nation in the World so barbarous; but is to be won by fair means.  
Some days before; the Arabians had sent some of their Company to their Parents, to inform them of their loss, and to entreat them to send them Beasts to help home their sick and wounded. That day they received an answer, that such of them as could return home on foot should venture, but that the others should continue there till they were cured of their wounds; and that none durst come, or send them Beasts, for fear of losing them. Therefore these Wretches when they saw that they could not remain any longer in the Monastery, resolved to departed together, as soon as their sick Persons should recover any strength. I resolved also to be gone; for the little satisfaction that I found there, took away all desire to continue there any longer; for I had cause to fear, lest the news of this Massacre should spread about the Wilderness, which might have caused me to stay there all the Winter, for want of an opportunity to carry me away. I hastened therefore my departure as much as I could, and hired three Camels of an Arabian that was left behind in the Monastery, who alone was able to furnish us: I was to give him a Piastre and a half apiece; moreover I promised to give him a new Suit of Apparel for an Arabian of our Company that had been stripped, whose Kinsman he said he was: We confirmed our Agreement before all the Monks, by the Chapter of Fatha, according to the Custom of the Country; and then I caused myself to be let down from the Window of the Monastery, on Monday the 17th of October, leaving with joy a place where I had met with many displeasures. We took the way and road of the Caravan, or the under way, because the Camels that I had hired lived that way. The Arabian that was to be my Guide having but one in the Monastery, the two others being near his Lodging, which was in a Clift of Mount Gebel il cheleil, over against the Monastery. We went to this Lodging, or about a days travelling from thence, in a way very difficult and deep; and because this Arabian was a right Devil of the Mountains, as they term themselves in boasting. As soon as we were a little forwards in our way, he told me that the Price that we had agreed upon was not sufficient, and that I must promise him as much more. I refused to grant him his desire, which was contrary to all reason and justice, he led us therefore two days up and down in the Wilderness, sometimes one way, sometimes another, threatening to leave us and go away with his Camel, or to carry us back to the Monastery: all this was to force me to give him what he demanded. I had much difficulty to hold my hands from striking him, which I had done, had we but known the way, and where to recover Water; but considering that I was lost if I did abuse him, I was forced at last to consent to his desire, upon this Condition, that he should remain at home and give us another Person to guide us in our way; for he was of such a crooked disposition that it was impossible to perform the Journey peaceably with him, which accordingly he did. When we had thus satisfied him, he became of a good humour and led us to his Dwelling, where his Wife and Children came to see us, and prepared for us a Supper, according to the Mode of the Arabians; his Boys brought us some Wildfowl, and presented me with a young Fawn alive, which I carried with me to Cairo. Thus we spent that night very pleasantly.  
The next day we caused him to repeat the Fatha the second time. He gave us a Moor to conduct us, of a very good humour. We went with him on our way, and arrived at Beisa the 22th of October, from whence we had been absent 22 days. I passed immediately over to the other side of Nilus to Benesuef, and lodged under a Tent, with a Turk my very good Friend, on the side of Nilus, till the 26th of October. I went aboard then to return to Cairo, where I landed the next day, having spent 31 days in my Travels from thence.  
I never undertook any Journey, or Voyage, that was so full of accidents, and crosses, as this.  
The conveniency of a Guide caused me to undertake it. He was a young Abyssin, of my Age, named Paul, a comely Person, wise and devout in appearance. I had a little before got acquaintance with him; and because he understood by my discourse, that I had a great desire to visit the Monastery of S. Anthony, where he said he had been before, and that I expected but a Guide, because the ways were difficult for a Franc who had never been there, chief because of the Arabians, a brutish and fantastic People, he offered his service to accompany me thither. And the rather I accepted his offer; because I have always had a particular respect for the honest Men of his Country.  
We resolved therefore upon all the Circumstances of our Journey, and left Cairo the day mentioned before. But the familiarity ordinary amongst fellow Travellers discovered to me his disposition and temper, more than I could before; for all his visits at Cairo were studied and crafty. I found therefore that he was a dissembler, and without judgement, too hasty; I resolved therefore to shake him off, and to seek another, to prevent the mischiefs that his indiscretion might procure tome.  
I met at Benesuef, very happily, a Coptie born at Busch, by Profession a Mebascier, or Arithmetician, who had travelled all about the upper Egypt. I found him fit for my turn, I asked him to be my Guide in this Voyage; he accepted of the offer, and I paid him beforehand. When the Abyssin understood it, he was highly offended; so that he endeavoured afterwards to be revenged, by causing a disturbance amongst us, which angered the Company against him.  
The first night after our departure from Benesuef, when we lay in the Wilderness, he commanded my Servant, contrary to my orders, to give no Coffee to the Arabians, as if a Dish of Coffee, given to these Wretches, would have impoverished me. They plotted to cut his Throat, and doubtless he had there ended his days, had I not perceived it betimes and satisfied them; for as they are extreme brutish when they are angered, they are very quiet when they are flattered and kindly used.  
The Arabians caused me, against their wills, to suffer another inconveniency. They took no care when they greased the Leathern Bottles of Water, that the Grease was mouldy, it infected therefore the Water so much which we were to drink, that I could not possibly taste of it: let any Man think if this was not a sufficient mortification, seeing our Journey, or Voyage, lasted five days.  
As this was the first time that I rid upon a Camel, I could hardly endure the shake, which the manner of walking of this fantastic Beast caused me to suffer. I confess, when I saw myself upon this Colossus, without any stay, lifted up in the Air, seated upon an ugly Beast; my Feet in two Ropes instead of Stirrups, holding in my hand a Cord made with the Strings of a Palmtree, which cut my hands, it seemed to me very strange: I resolved nevertheless to overcome all these difficulties; and instead of vexing myself, I made a sport of that which would have troubled other Persons.  
When I think upon the solemn reception of the Monks, when I first came into the Monastery, I cannot but be yet displeased at my Abyssin. This Fool desired me to let him go before the Caravan, to tell the Monks of my coming, and to cause a Chamber to be prepared for me; but by the respects they paid me, I understood that he had too much exaggerated my quality, thinking to do me a pleasure. I endeavoured to undeceive them, and caused all their Ceremonies to cease, as soon as I perceived that they took me for a greater Person than really I was.  
I have already set down at large how the Arabïans frighted me in the Monastery; but they were not the only Persons that troubled me. The Monks, the Vicars, the Copties, and the Abyssins' vexed me one after another, as if they had all agreed to try my patience.  
The avaricious Monks, not contented with what I had given them, before my departure caused their Vicar to tell me, that they expected that a Franc of my reputation would have left them at least thirty golden Ducats of Venice. When I told them of the great charges I had been at in this Voyage, besides the expenses that I was yet to be at in my return; that I had received but little satisfaction from them; that I wondered at their boldness, to tax a Stranger of my quality, that came from far to see their miserable Monastery, and their poverty. They were angry at this answer, and treated me afterwards with contempt.  
The Vicar was afraid to want Bread in his Monastery; therefore he resolved to quit it, and to seek another where he might be better treated: And because he had no money to hire a Camel to carry him through a tedious and troublesome way, he entreated me to give him some, which I did very generously, though I had cause to be offended with him. But he put this money in his Purse, without dreaming of hiring a Camel, believing that my men would suffer him to ride sometimes upon their Camels: But in the way he found himself deceived; when he was weary, and his feet cut with the sharp stones, he murmured at me; I told him of his covetousness, unworthy of a man of his Profession, of his little love for his Flock, whom he left in the time when they needed most his Fatherly care, but he received these reproofs very ill; so that from thence it may easily be imagined, how we travelled together.  
The Abyssin and the Coptie were at a continual variance, because one thought himself more useful to me than the other; so that at every foot, I was obliged to make peace between them.  
The night before the Arabians visited me, I was obliged to cause all my clothes to be carried into the Tower of the Monastery, into a secure place. In that hurley-burley I lost some, valued at five or six Piastres; I cannot tell whose fault it was, the Abyssin cast the fault upon the Coptie, to discredit him with me: However, as soon as we were come to Beiha, the Coptie vanished away suddenly, without bidding us farewell. This caused me to suspect that the Abyssin had not accused him wrongfully.  
To all these displeasures we must add the fear of Thiefs in the way; for at every step, we looked on the ground to see whether there were any footsteps in the Sand; when we saw some that were fresh, we were then grievously afraid; but our apprehensions increased, when we saw the footsteps turned our way, for we imagined that we should meet them; fear alone made us take Beasts at a distance for Men, and Bushes for Robbers that waited for us.  
At last we were in sight of Beiha, we imagined then that all our fears were over; but the Camels knowing the Fields where they were wont to feed, began to leap for joy, because they were returned to their ordinary Pastures; so that the Saddle of that upon which I rid being not well girded, nor the Bridle sufficient to stop the Beast, it jolted, and cast me up into the Air several times: at every moment I thought I should tumble down, and break my Neck, which happened not, through the care of the Arabian that stopped the Camel.  
This Relation is sufficient to make it appear, that if there is some pleasure in travelling, and seeing Foreign Curiosities, one buys them very dear, with the hazard of many dangers and crosses, chief in Egypt, where cruelty and barbarism seem to dwell.  
I shall add some other Curiosities which I have seen in the Deserts.  
We left at our left hand when we came from the Monasteries, the ruins of a very ancient Town, situate on the top of the barren Mountain, called, Gebel il cheleil. This Town is in the midway between Beiha and the Monastery, in that place where the Mountain separates itself, and by which one passeth in coming or going from Beiha, in the way of the Caravan. The Arabians were ignorant of the name, and we had no time to stay there, having taken notice upon the Sand, of fresh footsteps of Horsemen that had passed that way, which caused us to conceive some danger, if we continued there any time.  
I found there a Plant, which the Arabians call Barnub: It hath a little full Stalk, as a Moucheron, and at the top a little Butron, about the bigness of a Nut, which is full of Powder, which the Dyers use in dying. Its leaves are as slender as the leaves of Poppy; I gathered three or four of these Plants, but I could not keep them long, because of their tenderness. I saw also an Herb which is called by the Arabians Rabl, that smells as Mint, my Arabians fed upon it. I saw there a great deal of Alcali, called in Arab. Kilu, which hath the virtue to take away from clothes all manner of spots. Upon the Mount Colzim, there is a Wood that grows, called Oud i'll akrab, or Scorpion's Wood, the Monks of S. Anthony reduced it to powder, which they judge to be a good remedy against the biting of venomous Creatures, as well as to cure weak eyes, and eyes inflamed: They gave me half a pound in Canes; I have sent it to Paris with the other Curiosities. In this Desert is a great deal of Coloquinte, and under the Sand much white salt very good, which my Arabians used to season their Fatir, and their Mafruca.  
Fatir are great Cakes, as thick as finger, and as large as a French Hat, baked in the Coals.  
Mafruca is made of the Fatir, by breaking it in pieces, when it is yet hot, and taken from the fire; and by pouring upon it oil-olive, and kneading it with the hand in a wooden dish, as if it were Paste. My Arabians imagined to do me a great pleasure to offer me some to eat, for this is highly esteemed amongst them; but though I had a good Stomach, I had not the courage to taste of it, for I had good cause to loathe it.  
I return now to speak of the things that happened at Cairo, where I landed the 30th of October.  
That day they began the Zine, or Festival of public joy, because the Grand Signior had taken Caminiez from the Poles. This Festival lasted from Sunday till Thursday in the Afternoon.  
It is the custom at Cairo, that in such like Festivals every one adorns the outside of his House or Shop with Carpets and Pavilions, lighting about them all night many Lamps tied to wooden Engines, some made in an Hexagone figure, others in an Octogone; some as Stars, others in another manner. These Engines are suspended with Ropes tied cross the Streets, which are beautiful to look upon. The Streets in all other times are shut in the night, but then are open, and the Christians, during this Festival, may walk about more freely than at other times at midday, because one cannot distinguish in that obscure light of what colour is the Turban that they wear, nor discover whether it be streaked, or all white.  
Besides these Lamps and Carpets, the Beys hang up in a good order before their Palaces upon the Walls; their most beautiful Armour, as Headpieces, Breastplates, Coats of Male, Muskets, Hangers, Targets, and other such Instruments of War. The French Consuls, who never come short of them, cause beautiful Carpets to be hung in all the Streets of their dwellings, and Pavilions over the Streets, from one end to another, to keep off the heat of the Sun. Monsieur de Tiger, Consul of the French Nation, caused a kind of a resting place to be erected, beautifying it with Carpets and Cushions, to receive the Persons of Quality; he put round about the Pictures of the King, of the Queen, of the Dolphin, and other French Lords, in small ingravery, with Tapers before them, to cause the Turks to admire the wit and invention of the French, who can make Pictures much like the Originals. But the Turks were surprised to see their Beards shaved off; they asked whether they were yet Children.  
These Festivals give much diversion to the people, but they are very chargeable to those that will observe them, chief to the Consuls; for besides the Tents and Carpets, and other Ornaments that they must hire, they are wont to give Coffee and Tobacco to all that come to see them; and if they be persons of Quality, they must have Sweetmeats: so that if a Consul will come off with Honour, it will cost him three or four hundred Crowns. The people run about the Streets, from morning till three hours after midnight, all the time of the Festival.  
On the first of November I went to see the Castle of Cairo with a Chiaoux, a very good friend of mine.  
The first thing that we saw was the Royal Hall, where the Pacha keeps the Divan. He shown me in the middle of this Hall, a great Cord tied double to one of the Beams of the Roof, where, according to the custom of the Country, the Casciefs that have not sufficient to pay the Taxes of their Province, at the end of the year are lifted up in the air, with their hands behind, tied to their backs: besides, they are whipped upon their naked backs with a Whip of Cords, whereunto are tied some Leaden Bullets.  
We went up next to the top of the Ovens where they bake Bread, from whence the place called Kara, or the place of exercise, is discoverable. There the Pacha's men sport themselves with Bows and Arrows, and by running on Horseback, aiming at a mark fixed at the top of a very high Tree.  
We went to see next the Chambers where they make the Gunpowder, which are two great Parlours or Rooms on the ground, over against the Royal Hall of the Divan, with very strong walls, and vaulted over head. In each are twelve Mortars of Pewter placed round, about a Cubit high, with their Pestles of Iron, which receive their motion, to pound the matter in the Mortars to powder, from a long Pole that answers to a Beam that stands in the middle of the Chamber, which a Horse turns round. There are near several other Chambers, where are many little Mortars, in which they refine the Gunpowder.  
On the 19th of November I was present at a Marriage of two Copties; the Ceremonies were performed in this manner.  
After the Oration or Prayer of midnight, or as if we should say, after Morning-prayer, the Friends and Parents led first the Bridegroom, and next the Bride, from their Houses to the Church, with several lighted Tapers before them, and singing through the Streets Hymns in the Copties Language, and striking with little wooden Hammers against some sticks of Ebony wood, which is their Music.  
When they were come to the Church, they led the Bridegroom into the inner Chancel, where usually the Prayers are said, and brought the Bride to the place of the Women: Then the Priests and the People began in the Chancel their Prayers mingled with Hymns, which lasted very long: At the end, he that performed the Ceremony of the Marriage, went to the Bridegroom and read three or four Prayers, making over him the Sign of the Cross, before, and at the end of every Prayer. He caused him afterwards to sit on the ground, having his face turned towards the Heikel, holding behind him upon his Head, in a standing posture, a Silver Cross, and continuing in Prayer.  
Whiles this was doing in the Chancel, the Beadle caused the Bride, with one of her Kindred, to sit down upon a Bench that he had there put out of the door of the uttermost Chancel. As soon as the Priests had ended in the innermost Chancel, the prayers of the Knot, as they name them. He that performed the Ceremony, clothed the Bridegroom with a Surplice, and tied him about the middle with a Girdle, putting upon his head a white Cloth.  
In this manner he led him to the Bride, causing him to sit by her: He than covered them both with this white Cloth, and made them put their heads together. Then he anointed the Bridegroom with oil-olive in the Forehead, and above the Fist, and the Bride in the same manner: Afterwards he caused them to give one another their hands, reading aloud the Exhortation that contains the Duties which they were to perform to one another. So with a long train of Prayers, interrupted with several Ceremonies, this Solemnity of Marriage ended, which they call the Coronation of the Married Couple.  
Afterwards they read Morning-prayer, or as we call them, the Laudes. They sung next Mass, where the Bridegroom and the Bride received the Communion; which being ended, they all returned to their several homes.   

The beginning of the Year 1673.  
THE night of the 16th of January, 1673. the Copties celebrate the Festival of the Epiphany. I was then at Cairo in the Church of Mary Moncure, to see how they dip themselves in Water in remembrance of the Baptism of our Lord and Saviour, which was performed that night according to the Traditions of the Church. I took notice of these Particulars.  
They said the Prayers of Midnight, where the Font stands, and where they dipped themselves, which they call il Magtas. This Pond, or Basin: of Water is in a Chamber near the Church, about three Perches square, as deep as a Man is high. As soon as Prayers were ended, the Patriarch went to the Kolomie, or Vestry, to put on his Pontifical Attire; from thence he returned to the Water, with a Deacon and a Priest before him. The Deacon had on him a Cape, bearing in his hand an Iron Cross, as long as a Pastoral Staff. The Priest was Clothed with a Surplice, that he might be useful to the Patriarch in saying of Mass; that is, that he might be his assistant, and Master of the Ceremonies.  
When he was come to the Water, he began to bless it, by reading over it several Lessons taken out of the Prophets and the Psalms, and out of the New Testament; sometimes in the Copties Language, sometimes in Arabic. The Patriarch perfumed it also, and stirred it crosswise with the Pastoral Staff of Iron, which the other Priests did also, every one in his turn. And whilst they were blessing this Water, which lasted near two hours, there was a Candlestick of Iron standing within, about the length of a Man, with three Branches, upon which there were three Tapers burning all the time of this Ceremony.  
As soon as this blessing was ended, the Pond, or Basin, was all uncovered, that the People might go in and dip themselves. Then there was heard a strange confusion and noise, so great that I wondered; for every one endeavoured to be one of the three first, whom the Patriarch dips in the Water. They that could not obtain this honour, dipped themselves, skipping and playing, all naked, in the Water, without having any thing to cover their nakedness, and privy Members; and all this in the presence of their Patriarch, and many Priests that were there.  
As soon as the Men had ended their washing, and were gone to the Chancel; the Women, and the Maids drew near, and followed the men's Example, skipping all naked in the Water, and sportting one with the other. It is true that such as did thus dip themselves were of the poorer sort, and that as many as were of the wealthier, and better sort, washed their faces and hands.  
When the Women had ended their bathing, they went away to their own places to hear Mass, which was already begun.  
Thus this Ceremony was performed, which I saw from the beginning to the end.  
The 26th of this Month Monsieur de Tiger, who had been, till then, Consul of the French Nation, left Cairo. He is a very able Man, and understands his duty very well; but the Merchants of France made their complaints against him at Court, and caused him to be dismissed. Monsieur de Bonnecorse, the Consul of Seyda, was named in his place.   

The departure of the Mahmel towards Mecha.  
SAturday, the 28th of this Month, the Pacha sent away, in great pomp, from Cairo, the Mahmel, or Burying-Cloath, which the Kings of Egypt, and the Pacha's are wont to send every Year to Mecha, to cover Mahomet's Tomb; which was performed in this manner.  
First two Kisve, or Burying-Cloaths, of black Damask, richly wrought with great Arabic Letters, expressing some Sentences of the Alcoran, were carried before. These Letters were very great, Embroidered with Gold, and artificially Interwoven. These Burying-Cloaths were each carried upon a Bier, made almost in die same fashion as those that are in Europe, and they were about three Perches long.  
An infinite number of Schieches, or ecclesiastics, followed after in a confusion, causing several Banners to be carried before them, which had been taken out of the Mosques of Cairo: Some were on foot, others riding upon Asses, and all clothed in a very strange manner, with Garbs made up with divers pieces of many colours patched together. They caused themselves to be wondered at by their howling and grimaces, for they wagged their Heads, their Eyes, and their Mouths, in a thousand ways; others pronounced the word Hu, which is one of the Attributes and Names of God, with all the strength of their body; and there was none without Armour, a Club, or a Halberd, or a wooden Sword, or some other rusty Weapon.  
After this Crowd came the Cloth with which they cover Mahomet's Tomb, which they call in Arabic, il Mahmel. It was carried upon a Camel painted yellow, with an Herb called Hen, and very richly harnessed and trapped with gold Embroidery, with feathers upon the Head, and about the Neck and Legs little Bells.  
This Mahmel was made like a Bed, but the kind of Stuff, and the colour, was not to be distinguished, because it was all covered with Flowers, and Arabic Characters, very long, all Embroidered with Gold and Interwoven very artificially. At the four corners were four great Bosses, covered over with a rich Stuff; and from the middle of these Bosses, they risen up in Pyramids.  
The Camel that carried this Engine, was followed by five others: Upon the first was mounted an Arabian, sounding a Trumpet; upon the second a Moor that played upon two Cymbals; and upon the three others, three young Boys; after these went five and twenty Metferracas with their Swords by their sides, and the Turban of the Chiaoux upon their heads; and after them seven other Persons clothed with Coftans: A Troop of Scherifs, or Noble Men of Mecha, followed next, on horseback; after them a Man who carried upon his head a little Mortuary, or Burying-Cloath, Embroidered, square, stretched upon Staves; next went four others that carried every one upon their shoulders a Cloth of the same fashion. They told me, that they hanged them up where they celebrate the memory of Abraham's Sacrifice. Eight and twenty Janissaries went next, two and two, with their Caps upon their heads. They went immediately before the Emir hag, or the Bey that commands this Caravan. This Bey was clothed with a Coftan, and had upon his head a Turban, proper to the Beys, which is called in Arabic, Emame Bersciani, which is like a Flowerpot turned up-side down. His Domestics, who were twelve Archers well clothed, and a Troop of Musqueteers on Horses, waited upon him; after followed the Drummers, the Trumpeters, the Pipers, either on Horseback, or riding upon Camels; and at last there was an Engine, drawn by the strength of Men, upon which was representented the Porch of the Temple of Mecha, in green Satin Embroidered with Gold: They call it Arab. Burca.  
The Money needful to make all these clothes, is taken out of the Revenues of the Lands which the ancient Kings of Egypt have appointed for that purpose, which hath been confirmed by the Ottoman Emperors. For that purpose they have appointed a Superintendant, whom they call in Arabic Nadir il Kisve, or the Superintendant of the Habit, who hath the care to cause these Lands to be Manured, and to gather the Revenues, and to employ them in the uses for which they were appointed.  
That which was worthy of notice in this Pomp, was the blind Devotion of these Wretches for the things which are to be used by their Prophet, or employed in their Religion. All the People, notwithstanding the extraordinary crowd in all the Streets where these clothes were to pass, pressed forward with incredible earnestness, that they might cause their Handkerchiefs, or their Turbans, to touch these clothes that were designed for the Tomb of their Prophet, which they kissed afterwards, and rubbed them upon their Eyes with much devotion.   

The Departure of the Caravan of the Pilgrims for Mecha.  
EIght days after the Mahmel of the false Prophet Mahomet was gone, the Bey went away also, with his Caravan, in this manner and order.  
First six little Pieces of Artillery were drawn by Horses, with their Ammunition that followed next; after followed nine and forty Camels, loaden with Provisions for the Bey, for his Kitchen; after them nine and fifty others that were not loaden, and fourteen others that carried Water; after them two and twenty other Camels, well harnessed, but not loaden; eight and twenty Arabians marched after them, every one of them had, upon his shoulder, a Torch, or Meschal, to give light in the Night, before the Caravan: nine and forty Camels without burden, and two and twenty others loaden with two Cradles apiece, to carry the sick and weak, and the poor, went after: next to them went nineteen Camels loaden with Water-pouches; and before and after them there was a Troop of Moors that beat upon the Drum: after them followed twenty beautiful Camels, without burden; they belongs to a Lord. A Troop of Musicians, and eighteen Camels without burdens, the foremost bearing some Musicians, went next. Eight of the Field Tapers, called in Arabic, Meschal, were carried after; and them the train of a Ciurbachi, well horsed, succeeded: after went two and two Musicians, mounted upon Camels that went before another Camel with Trappings richly Embroidered; next a Troop of Drummers road by upon Camels; and after them three Camels, bearing in their Saddles many Colours flying, that yielded a beautiful sight; Twelve Moors carried next twelve Torches; next went twelve Camels loaden with Water-pouches; some Ciurbachies road next on horseback, followed by two Camels that carried two Musicians, and six and twenty others loaden with Banners, as the former; between these, and two others that were loaden with Water, went two Men that carried Tapers; two Camels loaden followed after, with the Train of a Lord on horseback, two Drums, and nine Camels; and after them some Ciurbachies, with their Servants, on horseback; after went the seven orders of the Militia, and the Alai Chiaoux, who are to be distinguished by their black Rod which they bear in their hands, which hath two Branches hooked, upon which hang two Silver Chains, furnished with little Bell, tied at the middle of the Rod: next followed the Servants, and Attendants of a Lord, all riding on Horses. The Imam, or Chaplain, of the Emir-hag, clothed in white Serge, followed them upon a Camel; after him went a Troop of young Men, mounted upon Camels; next went the Attendants of a Lord, and a Troop of Janissaries on foot, with their Ceremonial Caps on their heads; next followed their Serdar, or Colonel, with forty Chiaoux, two and two on horseback, with their Swords by their sides: twelve Sangiacbeys went after, two and two, on Horses, with their Ceremonial Turbans on their heads, with their Servants: next eight Chiaoux, and a Bey all alone, and the Vali, or Provost Marshal, with the Methtesib, or Superintendant of the Provisions, on Horses: they had after them a thousand Azappes on foot, walking two and two: the Apprentices were at the head of their Troop, having a little Musket on their shoulders, and a Cutlass at their sides: the young Men without Beard followed them; next the Men of full age; next the old Men, all clothed with skins of Tigers: after them a thousand Janissaries went on foot, in the same order and at the last the Emir-hag, or the Bey that commanded this Caravan, closed up the rear of thi● Company, on horseback.  
We must not think that all these Persons go with the Bey as far as Mecha: They accompany him a little way out of Town, as far as the Caravan hath a Rendezvous; none remain, but such as are bound to go through with him.   

A Voyage into the Upper Egypt.  
ON the 24th of February, being Friday, S. Matthias' day, I went from Cairo towards the Upper Egypt, with an intention to visit the Monastery of the Holy Martyrs at Isne, and the other Antiquities that are about that City.  
Besides Idris my Man, I took along with me a Moor, called Hagali, our near Neighbour, to accompany me. We went aboard of a Bark that I had hired to carry us to Momfallot, for five and twenty Paras. The Visitor of the Customhouse caused us to stop till the Evening; so that this night we only went round about the Isle Roude, which is at a Musket-shot over against Old Cairo.  
Saturday the Rain fell betimes, and lasted till Noon; the Showers fell so furiously, that our Bark sunk almost to the bottom: I wished then that such as say that no Rain falls in Egypt had been there, for they would have seen the contrary. This Rain was succeeded by cold and tempestuous Winds.  
The next night there was another Rain fell as great as the former, which continued till three hours after the rising of the Sun. As soon as it had dissipated the Clouds, a good Wind, called Teijab, or Northwest, began to blow, and kept us company in all our Voyage.  
Monday, very early, the 27th of the Month, we landed at Benesuef, a great Town situated upon the Westside of Nilus, and tow hours after we went on board, to proceed on in our Voyage, leaving at our right hand, on the West of the River, Fesohn, a great Town, about three or four hours travelling from Benesuef, towards the South: At the East we saw the Village Savadi Kedami, and about Sunset we went by Heggiar Selame, a dangerous Bank of Nilus. At this place the Lands of Egypt, which are at the East of Nilus, begin to be manured, for from Cairo to this place, they are all covered with Sand.  
Tuesday morning, the 28th of February, we left at the East of Nilus two Castles ruinated, near one another, and passed by the Mountain called Gebel-garanat, situate on the same side, where the Territory of Egypt gins again to be unfruitful and sandy.  
A little before Noon we saw ourselves over against Serarie, a Village on the East of Nilus, but within the Land, seated at the foot of this Mountain. In this place our Bark ran in the Sand, and when the Boat-men were not able to free her, the Janissaries that were with us forced all the other Travellers and Christians with Cudgels to leap over into the water to help them.  
As soon as it was freed, we proceeded on in our way, and we began to discover the Caves of the Mountain which are at the East of Nilus, and a little after the Mount of Birds, called in Arabic Gebel Teir, which is so equal from the top to the bottom about half a mile, that it looks like a straight Wall, built by hand, rather than a Rock made thus by Nature, which is a very delightful sight to Travellers. The water of Nilus washes a great deal of it: On the top of this Mountain is the Monastery of the Copties, called Deir il baccur, and a little further several Caves, and the ruins if an Ancient Town.  
Tuesday night we were in sight of Minie, but our Vessel ran aground once more in the Banks of Sand, so that the Boat-men could not free it before night, and there it stopped till next day.  
Wednesday in the morning, whiles our Boat-men were busy in freeing the Boat, I went to see the City of Minie, situate on the West of Nilus, belonging to the Cascieflik of Behnese. I went also into the Mosques without fear, because I was clothed in a Turkish Habit. When our Boat-men had freed the Bark, they drew her up to Minie, for we sailed upwards; there I went on board to go towards Melave.  
About an hours sailing from Minie, we began to discover on the top of the Mountain, which lies at the East, the Caves. This, in my judgement, is the beginning of the Country of Thebes: They are to be seen along the Mountain, as far as Momfallot; I counted four and thirty in a rank, but the Mouths of the Caves were stopped up with Earth that was fallen in.  
The same day, about three a Clock in the Afternoon, we passed by the Ruins of the Ancient City Insine, leaving it at our left hand, and at night we went to lie before Melave.  
We sailed away on Thursday morning, the second of March, and we saw in our way many Caves in the Mountain, which is at the East. At Noon we left the great Channel of Nilus, because there was but little water, and we entered into one of its Branches, which makes an Island, by meeting again with the great Stream. We passed before the Mouth of the River of Joseph, of which I have spoken sufficiently in the description of Fium.  
Friday morning, the third day of the month, we landed at Momfallot, where I lodged in an House called Ocalet Emir Otman, or the dwelling of Prince Otman, which is in the Marketplace. It is an old dwelling much decayed, and though there is another more beautiful, and more commodious, I would not lodge in it, that I might not suffer the affronts of the Jamssaries and Spahins, who lodged there, and who would have insulted over me, had they known me to be a Franc.  
Momfallot, the abode of the Cascief of the Province, is a very great and beautiful Town of Egypt, situate upon the banks of Nilus, on the Westside, in the middle Egypt. There is made much Linen-cloth: A great many Christian Copties live here, but they have no Church.  
The name of this Town signifies in Arabic the Exile of Lot, because a certain Lot was banished thither by his Brother, an ancient King of Egypt, as the Copties say. Over against, on the other side of Nilus, are the signs of an ancient Town, I could never understand the name.  
From Cairo to Benesuef there are two days journeys by Land; and by water, sometimes more, sometimes less, according to the wind; from Benesuef to Minie, are three days journeys by Land, from Minie to Melave is a little days journey, from Melave to Momfallot is a little more than a days journey, chief when the Horse is not good; and from Momfallot one may go and dine at Siut, if one takes the morning.  
In the Province of Momfallot they reckon one and fifty Towns, six and thirty at the West side of Nilus, and fifteen at the East; which agrees not with the Relation of James Albert of Egypt, who reckons up two hundred and seventeen. In this he is mistaken. Here are one and twenty Churches, or Monasteries; eleven at the Westside of Nilus, namely Moharrak, with that of the Abyssins', near by. The Church of the Angel Gabriel, at Buk: That of S. Theodore at Timsahte: That of S. George at Ballot: That of the Archangel Raphael at Tetelie: That of S. Philothea at Nemire: That of the Arch-Angels, Gabriel and Raphael, at Benekelb: That of S. Mercurius at Gauli: That of the holy Virgin at Meessera: That of S. John of Heraclea at Om il Kossur.  
There are twelve at the East-side of Nilus, namely, the Church of S. Theodore, Martyr, S. John's Son, at Bossra: The Monastery of S. Menna, surnamed Thoumatourgos at— The Church of the holy Virgin at— and another at Maabde: The Church of Mary Poctor at Gebravi; another of the same Saint at Fadda: That of the blessed Virgin at Bene mohammed: That of S. George at Bene morr: and three that are at Ibnub il hammam; namely, the Monastery of the blessed Virgin: the Church of S. John the Baptist, and that of Abufam il ghindi.  
The 7th day of this Month I went, about seven a Clock in the morning, for Siut, where I arrived about noon.  
These are the Villages in the way; 1. Mandara, where several Ruins remain, that bespeak it to have been a great Town: 2. Hantaca: 3. Gauli, where are to be seen some ancient Ruins, and an old Bridge, to give passage to the River Nilus, when it overflows the Country: 4. Negghe, where the Caravan commonly rests that comes from Dungala, when it goes towards Cairo: 5. Benehsein, and a little further Coum Benehsein, where is to be seen the Tomb of one called Sciech Iscander: 6. Mongabat that new, which is a very good Town, at the West of Nilus, and at the foot of the Mountain hard by old Mongabat, but now ruinated: At last we came to Siut, which lies South-South-East from Momfallot.  
When I was arrived at Siut, I took two Chambers in the House called Occalet il hammam, or the Bathing-house; so named, because it is over against a Public bath; and though it be but little, it is pleasant and commodious.  
A few days after, I craved acquaintance with the Bishop of the City, called Amba Joannes; he is a very honest Man, of a good life. He made me know a certain Coptie, named Muallim Athanasius, the only Man of all the upper Egypt that understood his natural Tongue, that is, the Copties; but I could not benefit myself much by him, because he was deaf, and about fourscore years of age: nevertheless I had the satisfaction to behold that Man, with whom the Copties Language will be utterly loft.  
Siut, called in Greek Lycopolis, is one of the most famous Towns of the Upper Egypt, situate at the foot of a barren Mountain that stands on the Westside, about half a league from Nilus. The Town is great and populous, full of Christian Copties, who may be about five hundred Caraches, or Masters of Families that pay Tribute. They have there a Bishop, and a poor Church dedicated to the Abbot Der, whose Body, with that of his Sister Erazi, a reputed Saint, with his Brother also, rests at Emsciul, which is a Village belonging to Ischmunein. In Siut are wrought the best Linen clothes of all Egyppt. It is the chief Town of the Province, and the abode of a Cascief.  
These are the Churches and Monasteries of Christian Copties that are in this Province.  
The Church of Doronke, dedicated to the three Children of Babylon cast into the Furnace. The Monastery of the blessed Virgin, situate upon a Mountain that is behind this Village. The Church of Rife, dedicated to Mary Colt. The Monastery of the blessed Virgin, behind this Village, upon the same Mountain. That of Sauvie, dedicated to Athanasius. The Church of Doveine, dedicated to S. John the Baptist; but now there is nothing remaining of this Church, but the Altar in the open Air. The Church of Bagur, dedicated to S. Claudius. That of Cateia, dedicated to S. Philothea. That of Sciothe, dedicated to S. Moncure; but it is now ruinated.  
Upon the Mountain that is near Siut, on the Westside, amongst a great many Caves cut in the Rock, there is one made like a Stable, therefore the People call it by the name of il Stabl, or the Stable: It is so large that a thousand Horsemen may easily draw up Battle in it. I have not seen it, though I had a great desire; for no body would venture to lead me thither, for fear of the Casciefs displeasure, who is afraid that some body should carry away the Treasures that are said to be hid there.   

A Voyage to Tahta.  
MVnday, the 13th of this Month, I went from Siut with the Bishop of the Town, leaving my Men till my return, for Tahta; which is another City of the Upper Egypt, about two little days Journey from Siut, towards the South.  
At our left hand we left the Ruins of the ancient Town, Scioth, named by the Copties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: next Rife, a considerable Town at our right hand: next Muscie, where the Copties had anciently a Church, dedicated to Mary Poctor Sciu, taking its name from the City of Sciu, which was next to Abnub, but now ruinated. At three of the Clock in the Afternoon we arrived at Doveine, where we continued two days, because the Bishop of Sciut was to consecrate there an Altar.  
This Village owes its beginning to Tuh Bekerim, a Village near adjoining, whereof there appears not now the least sign: This is the cause.  
A Gentlewoman of this place, called Vdeine, having built a Church out of Tuh Bekerim, to the honour of S. John Baptist: many of the Inhabitants caused Houses to be built near this Church; so by degrees, the number of People increasing more and more, they left Tuh Bekerim empty, and the place where this Church was built became a Village, which they called after the name of the Gentlewoman, Vdeine, and now corruptly Doveine.  
This Church was afterwards overthrown by the Doveider, a Branch of Nilus artificially made, which washed the Walls; now there remains nothing but the Altar, upon which the Bishop says Mass after a re-consecration.  
Over against Doveine, upon the side of the Mountain, Westerly, there are to be seen the Relics of two ancient Towns; one was named Bablu, and the other Billu; they are near together. I had an intent to see them, but the Bishop of Siut dissuaded me.  
Wednesday, the 15th of this Month, we went from Doveine towards Tahta, near the Ruins of the ancient Town Abutig, called by the Copties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, situate upon the Banks of Nilus; there is a Cascief dwells there. 2. We passed by Necheile, a Village upon the side of the same River, where were a great many Copties. 3. The Ruins of the ancient Town Sitfe, called in the Arabian Books Sedafe. 4. The Ruins of Amba Biscioi. 5. Other Mountains of Ruins, called Kimam Selamun, which we left at our right hand. 6. Temeh, which was anciently a Town, but now is but a poor Village. The Christian Copties that live here, make a certain sort of black Serge, indifferent sine, which Persons of Quality, and the Clergy of the Copties wear. Out of the Town they have a Church, dedicated to Amba Fam il Aussimi, or to the Abbot Fam of Anssim; but it is pitiful. There is in this Village a Cascief.  
When we had well rested ourselves at Temeh, in the House of a poor Christian, we went on our way, passing first by a Village called Coum il arab, over against Kau il Kubbara, which is at the East-side of Nilus, anciently a very beautiful Town, called by the Copties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the Bishop of Siut told me is yet to be seen the Ruins of a beautiful Church of the ancient Egyptians. We went next to Meschta, a pretty good Town, and next to Sciahrota; afterwards we went upon Mountains of Ruins of a Town called Abvaitg: Next night we lay at Sciech zein Iddin, a poor Village, inhabited by Copties and Moor, very miserable.  
Thursday morning, the 16th of the Month, the day observed by the Copties in remembrance of the Invention of the holy Cross, we went to Nezelet issciehid, a little Village full of Coptier, all Dyers. Heretofore in this place was a Church, dedicated to S. Cyriack; but it is now down, and there remains nothing but the Altar in the open Air.  
This day the Bishop of Siut made some young Men Deacons, and when Mass, and the Ordination was ended, we went to Tahta, a great Town near to this Village, where we lodged at the House of one Muallim Petrus, a Coptie, an honest, and rich Man.   

A Voyage to the White Monastery.  
SAturday, the 18th of this Month, I went very early from Tahta, towards the famous Monastery of S. Sennodius, surnamed the White, about a good days Journey from Tahta. The Bishop of Siut gave me one of his Arabians, named Havaras, to guide me.  
At the going out of the Town I met with a kind of a Janissary, called Seimen, who received no Salary from the Grand Signior, but lived by the orders of the Casciefs; he was sitting in the Highway, where we were to pass, his Musket upon his shoulder, a Cutlass at his side, and ready to march.  
When we drew near him, he came to us, and stopped me bluntly, telling me that I must alight. I was much surprised with this affront, and vexed that without cause I was to lose my Beast, I seemed to be resolved not to alight; we continued a pretty while to dispute together, till I saw him lift up his Hatchet, which he wore at his Girdle, to cleave my head in two, and that my Arabian looked idly upon us, as unconcerned, I was forced to yield him my Ass; upon which he got immediately, and road away.  
I returned to the Town, on foot, to the Bishop, who understanding my misfortune, caused another to be given me. I went on in my way, and at our going out of Tahta, we passed by the Ruins of the ancient Town of Beneviet; we lest at our left hand other signs of an ancient Town, called Posone; from thence we passed to Sciendavil, a good Town, and at noon we got as far as Gezire, which is a Town where the Cascief of the Province lives; when we had a little rested ourselves in a Coffee-house, we went on our way towards the Monastery, leaving the way of Sohaitg, which we had kept till then; we turned to the right hand, towards the Mountain which is on the West of the Town, we went by Itfu, an ancient Town, called by the Copties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; about noon we got to the Monastery, where we lodged at night.  
The Monastery of S. Sennodius, the Archimandrite, surnamed the White, is built near the Ruins of the ancient Town Adribe. There are the Remains of one of the most Magnificent Structures that hath been in Egypt. It is foursquare; its Walls are builded with hewn Stones, very white; every Stone is four foot long, and a foot and three inches high. It is seven and thirty Perches and two foot long, which make two hundred and twenty four foot, and eighteen Perches and three foot broad, which make one hundred and eleven foot. There be six great Gates of a red Stone, which now are walled up, one only excepted, which now hath an open place as high as a Man. The chief Gate that is walled up is now called Bab i'll bagl, or the Mules Gate, in remembrance of what happened to a Daughter of an Heathen King, who offered to go into the Church in contempt, riding upon a Mule, and was swallowed up alive in a Pit that opened, to punish her insolency; which Miracle happened by the Prayers of S. Sennodius, who begged this punishment from God. This Gate is ten foot high, and six broad; every one of the Supporters is made up with four great Marble Stones, as well as the Lintil, upon which is graven three Crosses, one great in the middle, and two little ones on the sides.  
Round about the Building are two ranks of Windows, the lowest are in the middle, and the others almost touch the top. The two longest sides of the Building have each seven and twenty Windows in each Rank, and the shorter sides each have nine in each rank, but all these Windows are walled up.  
The inside of this Monastery is demolished, the Heikel excepted, where Mass is said, and the middle. The body of the Church, called by the Copties Giamelun, was heretofore supported with two ranks of Pillars, each having fourteen; which are yet standing, but in the open Air; for the Vault is fallen down.  
All the Pillars are not of the same Stone, nor Workmanship, nor bigness, nor height; for some are reasonably big, others are slenderer. And to such as are small, they have clapped some Plaster, to make them as big as the others.  
At the going in of the Chancel are to be seen two very beautiful Pillars of Marble, at the entry of the Heikel. Upon that which stands at the left hand is graven an Epitaph in Greek, of one named Heliodorus. These Pillars are yet entire, and their Workmanship is very beautiful.  
Almost every where in the Walls of the Monastery, in the Pavement that is before the Chancel, and in the great and beautiful pair of Stairs that lead up to the Sleeping-place of the Monks, are certain great Stones full of Ciphers and Hieroglyphic Figures placed not right; by which we may understand, that those that have put them there had no knowledge of this mysterious Tongue. In the Walls within are six holes in each side, vaulted above, and curiously adorned with carved Leaves, so handsomely wrought that I could not sufficiently admire the Workmanship. Round about the Monastery there is much black Marble.  
In one of the Apartments of the Monastery, towards the West, at the left hand as one goes in, there is a large and deep Well. The Monks told me that the Water was forty Cubits deep, and that it had been sanctified, or blessed, by our Saviour. It is very sweet and wholesome, and rises and falls with Nilus, though it hath no communication with this River.  
The next day in the morning, being Sunday, and the ninth day of the Month, after Mass, I went, with my Arabian, towards Red Monastery, about an hours travelling from the White, at the foot of the same Mountain, towards Tahta.  
The colour of the Bricks with which this Monastery is built, hath given it the name of Red. It is built in the same manner as the White, but a great deal less. At the Southside it hath yet a Building standing, that was crested, as the Monks say, by S. Helen, when she went to Isne to visit the bodies of the holy Martyrs. It was intended to enclose the Well of the Monastery within the Walls, and to hinder the Arabians, when they made in roads from their Mountains, from troubling the Monks, or taking away from them the Water.  
There remains nothing of this Church, but the Chancel, and the Heikel, or place where Mass is read. The Pillars that kept up the body of the Church are yet standing, all of an equal length and bigness. In this particular they excel those of the White Monastery, as well as in the beauty of the Workmanship, especially their Capitals.  
The Builders of this Monastery was Amba Biscioi, who having a long time lived as a Robber, as the Story of his Life saith, at last he repent and ended his days very well. Some told me, that the Club with which he used to knock down Passengers is hung up in the Chancel of this Church. I saw it not, because I was told of it after I was gone out of the Monastery.  
There is a Pillar also at each side of the Door of the Heikel, of an excellent Workmanship, especially their Capitals, which are the most beautiful that I ever beheld.  
But this Monastery, as well as the White, is altogether ruinated within.  
When I had seen all that was worthy of notice, I returned to Tahta, where I arrived, about noon, the 21th of the month, and the next day we went to Siut.  
A few days after, I went with the Bishop of Siut to the Monastery of S. Athanasius, which is about three hours travelling from thence, I fancied to see there some rare Relics of Antiquity, but I was deceived; for I saw that it was one of the most woeful Monasteries in Egypt, so that I shall not mention it any more.  
In our way to this Monastery, we saw that of the Virgin at Doronque, situate upon the Mountain that stands at the right hand.  
This Monastery, with its Church, are cut in the Rock; which is the only thing there to be noted. All the rest was so far from satisfying my Curiosity, that I beheld nothing but Ruins and misery.  
But that I might not lose, altogether, my labour, in climbing up to the Mountain, I went to see the Caves that were near. My Guide led me into one as high as a Man on horseback, so extraordinary large, that without hyperbole a thousand Horse might there draw up in Battle array, which caused me to wonder not a little.  
As soon as we were out of this large Cave, my Guide led me into another hard by, larger than the former: when I was within about two hundred paces, he told me to hearken to a certain place of the Wall, at the left hand as one goes in. Use no doubt had made him take notice of this place; for I saw no sign outward to cause one to mind it. I drew near to listen, and I heard behind the Wall, the noise as of a Windmill, so distinct that I marvelled greatly, only the noise seemed to come from far. I wondered the more, when he told me that behind this Rock there was no empty place, nor passage, for the Air to make this noise, which has continued during the memory of Man. All Persons of whom I enquired for the cause of this Wonder, told me nothing else, but that it was a Talisman, and that there was some hidden Treasure.  
A little further, towards the South, upon the same Mountain, are to be seen the Ruins of an ancient Monastery, dedicated to S. Severus, Patriarch of Antioch, whom the Copties reverence as a Saint, because he maintained the Doctrine of Dioscorus their Patriarch, whose opinions they follow. The Bishop of Siut told me, that heretofore three hundred and threescore Monks inhabited in this Monastery, who employed themselves in seeking for the Philosopher Stone, and in the works of Chemistry; an excellent Employment for such as have left the World, and forsaken their Riches.   

My return from Siut to Momfallot.  
THE 26th of March I returned to Momfallot, with an intent to take Boat for Girge, and continue my Travels farther. I entered into the Town about noon; as soon as I was in my former Lodging, a Man of my acquaintance gave me notice that the Christians of that place, those very Persons to whom I had been recommended by their Patriarch, had accused me to the Cascief, and told him that I was a rich Franc, who made it my business to run up and down the Land, to discover where the Treasures were hid, to inform the King of France, who intended to come and Conquer Egypt. This Friend said also that the Cascief had commanded to take me, where ever I should be found.  
This wicked news made me think upon a retreat, and at that time there was no conveniency to go by Water to Girge, and because the Cascief might have sooner taken me on that side, his Jurisdiction reaching a great way; I went back to Melave, because his Dominion was but narrow thitherward. I took that way to return to Cairo, the place of my ordinary abode, whither I went by Land; for I had been by Water before.  
At our going out of Momfallot we went by Om il Cossur, a Village, where great Mountains of Ruins are to he seen. We left next at our left hand, the signs of the ancient Town Cossie, which is called by the Greek Authors Apollonopolis. We went by Sennabo next, which is a very good and populous Town. We saw Biblau, Bamib, and after Sun set we came to Tarut Isscerif, a great Village, where we were entertained gratis by an Arabian Lord, who keeps an House of Hospitality, called in that Tongue Beit diafe, to lodge Strangers, that will stay there a night, with their Beasts. He entertains them at his own charge.  
The next day, the 28th of the Month, after that I had returned thanks to my Benefactor, I went straight to Melave. At our going out of Tarut Isscerif, I went through the Channel of Joseph's River on foot, for there it gins. I went next to Tanuf, a Village, where some Ruins are yet to be seen; and about noon we were at Melave, where I lodged at the Occale, or Inn, that is near the Marketplace, at the Westside of the Town, near the great Mosque; and because the upper Chambers were all taken up by Turks, I was obliged to lodge in a very low Room, where I met with many inconveniences, because it was near the Door, at the passage of all comers and goers.  
Wednesday, the 29th of the Month, the Turks begin the Feast called Eid il dehie, or the Easter of the Victims; for they use to kill Sheep during this Festival, and give the Flesh to the Poor for God's sake. This Festival continues three days, during which time the Copties buy no Victuals from the Mahometans, nor Bread, Wine, Flesh, Coffee, nor Water. By this they discover their abhorrency of that Religion; for thereby they eat all occasions of communicating with them.  
At Melave I got acquaintance with an Archpriest of that place, called Nassr alla. He was the honestest, civilest, and ablest Man that I ever knew of that Nation. There are about seven hundred Caraches, or Heads, that pay Tribute. They have there a Church, dedicaced to S. Michael, which is but little, poor, and obscure.  
The River Nilus swallowed up heretofore the ancient Melave, and now the River runs in the place where that Town stood. The Town now is built in another place, where was anciently a Wood that was a retreat for Robbers.   

A Voyage into the Lower Thebes.  
I Was loath to return to Cairo without seeing the Country of the Lower Thebes, or at least a part of it, seeing that I was so near it; I resolved therefore to follow the advice of my Friend, the Archpriest, and to go to the Monastery of Abuhennis il Kessir, or of S. John the little, whereof he was Governor, situate near the ancient Town Insine, on the East-side of Nilus, about an hours travelling from Melave, to see the Rarities thereabouts.  
Saturday, the first of April, I went from Melave to this Monastery; and the next day, being our Easter-Sunday, I got a Guide to lead me upon the Mountain, which is behind, on the East-side, to see the Caves of the ancient Hermit's that are round about, and near to the Town, which have given to it the name of Thebes, as we shall see in the following discourse.  
I went into many of these Caves that were all very large. I saw nothing worthy of notice, but in some certain Crosses graven in the Rock; and upon the Walls of one I saw two Angels, holding up with their hands a Cross in the Air.  
The only thing that pleased me among these Caves, was a Monastery, with a Church, all cut in a firm Rock. The Vault of the Church was smooth, and the Paving very even. The Walls were painted in an antic fashion, with the Histories of the New Testament, with Images of Hermit's, and Saints, whose names were written underneath in Coptick Letters. At the end of the Church, Southward, I saw a Cross cut in the Rock, with a Greek Inscription, in ancient Characters. And upon the Walls of another Cave, at a little distance from this Church, and higher, about the top of the Mountain, I sound also another graven upon the Wall; and near this, two others, which are all Epitaphs of Abbots there Interred. I could not cause them to be put here, because the Printer would not be at the charge of the Characters.  
April the third, being Monday in Easter Week, I went to the ancient Town of Insine, called in the Copties Dictionaries Antinoe, and Thebes.  
I went to see first the Tomb of Mahomet Bey, a Bey of Girge, about fourteen years ago. When he took arms against Pacha Gaze, he was defeated at Melave, and his men forsook him; he was taken and strangled. His Tomb is out of the City in the common burying place, and though there is nothing there extraordinary, I was desirous to see it, because he hath been, and is yet in great reputation amongst the Inhabitants for his Justice and good Government, which hath caused him to be lamented by all the Upper Egypt.  
When I had seen this Tomb, I walked into the Town, and the first thing that I took notice of, as a great Antiquity, was the Pillar of Marcus Aurelius. It's bottom is above five foot, the four uppermost are all even, and the fifth below is adorned with carved leaves. In the Basis is a Greek Inscription containing thirteen lines.  
I saw near this Pillar the pieces of three others, very much resembling this, but broken down; there was nothing of them standing but the Basis of one.  
From the Pillar I went to see the Arch of Triumph, which is almost all standing. I took a delight to climb up to it by a little pair of Stairs winding up in the Wall of the Arch, containing fifty steps, or thereabouts. I rested myself at the greatest Window which is upon the chief Vault, where I had the satisfaction to discover all its ruins, and the situation of this Town, heretofore so famous.  
This Arch is alone, and altogether separated from the other Ruins, and about four paces from the River Nilus; but for want of an Inscription, none knows for whom, and by whom it hath been raised. It is not enriched with carved Works, as those of Orange and Rome; nevertheless it is one of the most beautiful that I have ever seen.  
One of its fronts hath eight and forty foot in breadth, and one of its sides four and twenty. The great Vault in the middle, which is between two little ones, is about 16 foot broad, and each of the two little ones seven foot. The thickness of the Wall which is between the great and the little Vaults, which is but one stone, is of six foot and two inches: The thickness which is between the little Vault, and the outward Angle of the Arch, is of five foot: The front that looks towards Nilus, is on the Southeast side.  
There is yet fourteen Pillars of Marble on the left hand of this Arch, in a straight line towards the River; some of them have their Capitals, others have lost them; some are joined to the Huts of some Arabians that dwell there. On the same side, towards the Monastery of Abuhennis, are to be seen three beautiful Pillars of Porphyry standing; some of them have their tops; a fourth lies along the ground near by.  
In the Mosque of this Town is a Sciech, or Saint, whom the Arabians call Sciech Abade, for whom they have a great Veneration, for they believe him to have been a Mahometan; but they are much deceived, he was a Christian, a Bishop of Isne, he suffered Martyrdom at Isne. They have called him Sciech Abade, by an error which the Surname of this Bishop hath caused. He was called Ammonius i'll A-bed, or the devout Ammonius. The Arabians, through a mistake of the word A-bed, making it a proper name, whereas it is but an appellative, have called him Sciech Abade. His Relics are kept in the Heikel of this Church, which now is a Mosque.  
I went afterwards to take a view of a magnificent Palace, called by the Arabians Abulkerun, or the horned Building, because, as I think, the Pillars that are before this Palace have Capitals, whereof the Angles are so great, that they appear as so many Horns to the beholders, which the word Kern signifies. But when I had viewed so many old Relics, I was so weary, that I returned to the Monastery; and the rather, because of the violent heat, with an intent to return another day, and examine all things more exactly.  
Tuesday the fourth of April, I went with my ordinary Guide to see the Vadigamus, and the Caves that are there. Vadigamus is a narrow Valley, between two Mountains, which are as high as one another, and flat on the top. This Valley is like a Bugle, from whence I believe this Valley hath borrowed the name; for the word Vadigamus signifies the Valley of the Bugle. At the beginning it hath a large entrance, which answers to a great sandy Plain, which is at one side of the Monastery of Abuhennis. It stretches itself Southwards, about half an hours travelling over: Afterwards it riseth by degrees to the top of the Mountains, where it unites and joins them, and represents the bottom of a Sack.  
On both sides of these two Mountains that face one another, are two Ranks of Caves, each Rank containing fifty Caves, or thereabouts, which make one hundred Caves upon each Mountain. I entered into some of them that were so high, that three long Pikes tied to one another would not have reached to the top: They are very large, but without order within, and uneven, and not perfectly square.  
I have wondered at the capricious designs of the Ancient Egyptians, to make such wide Caves so high, and so numerous, yielding so little conveniency to the Inhabitants, for they are made upon the steep Mountains of Sand, far from Towns and Water, digged in the dark and main Rocks. If I had not perused the History of Said ibn Patrick, who saith, that the Pharaoh's, Kings of Egypt, employed the Israelites in digging in these Mountains, I should be of the opinion of the Country people, who believe that all these Caves have been made by Devils, who have been thereunto forced by Conjurers, this Art having been always much practised in Egypt; for one would think that it is not possible for men to make them: and I dare say, that when a Traveller hath seen all the Curiosities of Egypt, if he hath not seen these Mountains and Caves of the Province of Thebes, he hath seen nothing.  
Wednesday the fifth of the Month, I went again to Insine, to look upon its Ruins with more exactness, and chief upon the Pillars that stand before the Abulkerun, on the Northwest side.  
There are in all four before the front of this Palace, which heretofore was very magnificent, but now there remains but little, encompassed about with the Ruins. Two of these Pillars are on the one side of the door, and two on the other; three are yet standing, only a third part of the fourth appears: they are made of a certain white sandy stone, which is taken out of the Mountains near this Town: they are hollow on the sides, from the bottom to the middle, but the rest upwards is smooth: the bottom or bulk is nigh thirteen foot about; their Capitals are of two pieces, seven foot in Diameter; every bottom is of five pieces, and every piece is seven foot long.  
There was behind this Palace, on the Southeast side, four other Pillars of the same bigness, form, and substance; but they are overthrown. I could scarce discern where their Basis stood: the Pillar of Marcus Aurelius stands at the North-West side of this old Palace.  
The same day I went again to see the Pillar of Marcus Aurelius; its Basis is thirteen foot high, made up with eight ranks of stones; the first and lowest is half in the ground, and half out; the second is two foot high; the third a foot and eight inches; the fourth, fifth, and sixth, upon which is the Inscription, each two foot and two inches; the seventh bends out; the eighth is the immediate Basis upon which the Pillar stands: This Basis is five foot long, and two foot and ten inches high; it is square in the bottom, in the middle Octogone, or of eight Angles, and in the top Oval: upon this stone is the bottom of the Pillar, which is made up of five pieces; the lowermost is beautified with Oaken leaves carved in the stone; I have never seen the like elsewhere, it is three foot and a half high; the four other pieces are of seven foot each, and three inches long; the Diameter of the Pillar is of three foot and seven inches; the Capital is of one stone, three foot and an inch high; the Circumference is of seven foot; upon the Capital stands an unpolished stone, four foot and two inches long, and three foot high.  
I perceived that in this Town heretofore there hath been two Streets more remarkable than the others; one begun at the Abulkerun, and ended at the four Pillars of Marcus Aurelius, stretching from East to North. This Street was adorned with two ranks of Pillars, one rank in each side: the second gins at the Arch of Triumph, which is at one end of the Town, at the Southeast, drawing to the North-East. These Streets are very long, large, straight, and full of ruins of stately Palaces.  
About three a Clock in the Afternoon, I went the third time to see the Monastery digged in the Rock, mentioned before. I have always taken a great delight to view it, because the sight of it moved my Devotion: It stands about half an hours travelling afoot from the Monastery of Abuhennis, where I was, and East from this Monastery.  
In Insine, as well as in the Caves of the Mountains round about, are to be seen in the ground great Pots, in which the ancient Inhabitants of this Province kept their Wines: They have an Ear at each side, and are sharp at the bottom, that they might be fised in the ground: my Guide found many, which he brought to me; but the Wine was dried within, and as black as Pitch: I have sent two of them to Paris.  
The seventh of April, the Good-Friday of the Copties, I went with my Guide to see the Caves that are near the Monastery of Amba Biscioi, about a mile from the Convent, towards the South.  
The first remarkable thing that I saw, was the Hieroglyphic Cave, which the Country people commonly call the Church. I conceive this mistake proceeds from the Crosses which are painted every where within.  
To go into this Cave, one must pass through another before it. This was heretofore very beautiful and great, but now it is much decayed. The top is fallen down; there remains nothing but the two side-walls, full of Hieroglyphic Figures graven in the Rock; some are great, others are little, others are of a moderate size, but all very clean in good order.  
From thence is a passage into the Hieroglyphic Cave, which I believe was a Temple of the Heathens: It is square, very smooth within, cut in the Rock, sour Perches long, three Perches and one foot broad, and two Perches high: The door that leads into it is four foot and a half large. In this Cave, over against the door, is a hole in the Wall, of a Perch and a foot deep, and four foot broad, and a Perch and one foot and eight inches high. This Cave is full of Images in the Walls, and above, which represent their Sciences by Emblems, and Hieroglyphic Figures, with very little Characters in their Language round about. The colours of them are so beautiful and lively, that I could not but wonder how they could continue so fresh, during so many Ages.  
Besides this great number of Characters there painted, are to be seen some lines of the same little Characters very clean carved in the Wall, some reaching from one end to the other, others from the top to the bottom. These Characters, and Figures, are so numerous, that they are not to be drawn by any in less than a Month's time.  
Under these two Caves there is a rank of others in the Rock, very even within, but they are without Figures, and less, and not so high as the former; for they are but six foot high. In the bottom of every Cave is a Well, square, and deep in the Rock, into which one may go down by the means of holes, or steps, made on purpose in both sides of every Well. And in the bottom of every Well is an Alley in the Rock, but because these Alleys are dirty and obscure, none of our Company would venture to go down. In the Walls of some of these Caves are square holes, six foot deep, and two foot broad, about the bigness of a Coffin; which makes me believe that the Egyptians did put here their dead in these Caves.  
A little farther, towards the South, is another large Cave. I saw on the left hand an Hieroglyphic Picture in the Wall, with thirteen lines underneath, of Characters cut in the Picture.  
From this Cave, which is at the end of the Mountain, towards the South, we went back to the Monastery of Abuhennis; and in our way we saw all the Caves that are in order upon this Mountain, as far as the place where the Vadigamus gins. We saw no rarity, only some painted Crosses, in red, roughly drawn; from whence we gathered, that heretofore they have served as Churches.  
By the differing Workmanship of these Caves, one may easily distinguish such as have been made by the ancient Egyptians, by the Christians, and Anchorites that caused this Province to flourish; for the former are very regular, out within, with much care, and smooth; but the others are rough, and irregular.  
And because the Country People think that there is no Cave without a rich Treasure, the Arabians have digged every where, and spoiled also the Hieroglyphic Cave, which is named the Church. They have so much undermined the Walls that some of the top is fallen down, and the Rain hath spoiled some of the Emblems, and Characters that adorned the Wall. And, as if Time had not blotted out enough, they have put out the Eyes of the Images, and Figures, in a brutish manner, natural to them. I was highly displeased to see this; for were it not for this brutality, this beautiful Cave would have kept itself▪ entire till now.  
When we had stayed nine days in the Monastery of Abuhennis, I returned to Melave, the 8th of April; from whence I went, the 15th of the same Month, to Minie, altering my first design to go by Land; for I saw that it would be too painful, and too dangerous.  
Minie, in the Arabian Books called Miniet ibn chassit, is an ancient, great, and beautiful Town, on the Westside of Nilus. It's Antiquity appears by its old Buildings, by its straight Streets, so narrow that two Men can scarce to abreast. In this Town the Bardaques, or Water-pots, are made, which are highly esteemed at Cairo, for their fashion, and property, to cool Water. They are made with a kind of Clay, taken about a days Journey from thence, on the East-side of Nilus, in a place called Sciech fadl, from the name of a religious Mahometan there Interred.  
The 19th of this Month, I went aboard a Vessel, bound for Benesuef; a good Wind carried us a great way in a little space of time. At nine a Clock we were over against Gebel Teir, or the Mountain of Birds; so called, because at a set day of the year, all the Birds round about meet in a place, where a Talisman draws them together from all sides, and causeth them to stay there one day; when they have continued there till night, they all fly away, one excepted, which remains there, the Bill fixed in the Rock, till the same day the next year; at which time it falls down, and another takes its place.  
When we passed over against this Mountain, I saw on the top a Stone, which is called the Camel, because, at a distance, it is like a Camel. A little further in our way, we discovered Taka, or the Window, or a great hole which Nature hath made in the Rock, like a Window; which serves as a passage for the Birds when they go to their Rendezvous whither the Talisman draws them, as the People of the Country say, and their Historians affirm.  
When the Moors are come to this Window, they use to say the Chapter of the Fatha, or first Chapter of the Alcoran, for the poor People, who live, as they say, in this part of the Mountain, as Beasts, feeding upon nothing but raw Herbs. After Dinner we went by Bene Mohammed il Kifur, a Village situate on the Westside of Nilus. Over against it is an old Monastery, ruinated; and a little further appear a great many Caves, upon the Mountain near by. After we had passed by an old Castle destroyed, we went to lie at Benemzar, a great Village, situate on the Westside of Nilus, this River having washed away almost half the Buildings.  
We went from thence, Thursday morning, the 20th of April, with a Southeast Wind, fit to carry us to Benesuef. It was yet in the morning when we sailed before Heggiar Selame, which is a Bank in the River Nilus. Over against it are the Ruins of an ancient Town, and the Tomb of a Sciech, or Saint. About noon we were near the Ruins of another ancient Town, called Medinet Giahel, which stands at the East of Nilus; there are to be seen yet several Remains of Houses, made up with Bricks dried in the Sun. Over against it is Feggen, a Village often mentioned in a Book called Sinaxar. After Dinner a strong Wind arose, and forced us to stop at Bebe, a great Village which is near Benesuef, where we found encamped a Troop of Arabians, called Ateijat, with whom I passed the rest of the day in discourse.  
Friday, the 21th of the Month, we arrived at Benesuef, where we continued till the next day; and on the 24th of the Month I returned to Cairo, without seeing Isne, as I had an intent.  
But that the Reader may know what rarities are to be seen in this Town, and round about, I have here added that which hath been taken notice of by Father Portais, a Capuchin, in the year 1668. according to the account given me by the Reverend Father Francis, his Brother, and Companion in his Travels. M. Thevenot hath already inserted it in his Collection of Travels, printed at Paris, in Folio; but not so large, nor with th● Particulars here added.  
Of all the Towns of the Upper Egypt, wher● the Copties have Churches, that of Isne is the furthest from Cairo. It is built at the Westside of Nilus, upon a Hill that stretches along the River. It may be judged to be an ancient Town, by a Temple of Pagans yet standing. The Copties have there two Churches, but very poor; one is dedicated to the blessed Virgin, and the other to S. Pelagius. The Christian Copties here may make twenty Caraches in number; they are all Weavers, and ruled by two Archpriests, the one named Matthew, and the other Soliman.  
Half a mile from Isne is to be seen a Convent, which the Copties say hath been built by S. Helena, dedicated to the holy Martyrs of this Town, whom the Governor of Dioclesian Massacred in such numbers, that their dead Corpses covered fourscore Fiddans, or Acres of Ground. Round about this Buryingplace are to be seen Tombs curiously wrought, which they say were erected by this holy Empress.  
Three leagues from Isne is another Convent, dedicated to S. Matthew, where are four or five Tombs, like those that we come from mentioning. Upon an Altar Stone of a little Chapel, dedicated to St. Michael the Archangel, we sound some Characters which were not Hyeroglyphick, in a Language that we understood not.  
About eleven leagues on this side of Isne, at the East of Nilus, is to be seen Tuot, a great Town, where is a Temple of the ancient Egyptians.  
Twelve leagues from Tuot, at the West of Nilus, is Arment, heretofore a great Town, but now forsaken and ruinated. They call it in Arabic Beled Muse, or the Country of Moses, because the Egyptians believe that Moses was born here. Here is under ground an ancient Temple.  
Two leagues on this side of Tuot, are two Villages very famous; namely, Luxor, and Luxor il Kadim, or the old Luxor; they are about half a league from one another.  
At Luxor is to be seen the Remains of an ancient, and beautiful Temple of the Egyptians, in which are threescore and eighteen Pillars of a prodigious bigness, chief fourteen, placed in rank, two and two; so big that six Men can scarce embrace them, but they are but six Perches high.  
The bottom of this Temple is yet entire; here are several Chambers, and separations, whereof the Walls are full, from the top to the bottom, of Figures roughly drawn, and Hieroglyphic Letters carved over. Before the Door stands two Needles, square, and very high and entire; so fresh that one would think that the Workman hath newly finished them. They are on every side eight foot broad.  
Near their Basis are two Statues of Women, of black Marble; and though they be half under ground, to the Girdle, they stand out as high as three Men.  
Their bigness is answerable to their height; for there is twelve foot from one shoulder to another. They have a strange kind of covering upon their heads, with a Globe on the top. Their Faces are disfigured, the rest is whole.  
The description of the Frontispiece of this Temple, is with the other Pictures.  
At the old Luxor is a very ancient Palace. Its Ruins show that it hath been very glorious. They say, that here dwelled one of the ancient Kings of Egypt. In the Walks of this Palace are to be seen many Sphinxes, in ranks, on both sides of the Alleys, two foot from one another, looking upon the Alley. They have every one, one and twenty foot in length. This Palace hath four Walks, that answer to four Gates. In the first are one hundred and twenty Sphinxes, threescore in each side; and in the second are one hundred and two, one and fifty in aside. Every Walk is about the length of a place to play at Mall. the Gates of the Palace are extraordinary high, made with the most beautiful Stones in the World; one of the sides of the Gate is six and twenty foot high. (I find in another Copy of this Relation, that it hath thirty six foot.) The Palace is so defaced, that there is no order, nor beauty, that appears; nevertheless there are so many curious things in it, that no Man in a Month, can take a full view of them; for there is above a Million of Figures, roughly drawn; some are covered over, others appear with an open face. Here are also a great many Pillars; I counted, saith the Father, in a Parlour threescore, which are all so great, that five Men can scarce embrace one of them about.  
In the Court of the Palace is a Basin garnished about with beautiful Stones, and full of a bitter Water, which, as the People say, whitens Linen very well. I tried it, saith the Father, by dipping into it my Handkerchief, which kept above four days the smell of Soap. At one Front of the Palace are two Statues of a Giant, of one Stone, as white as Alabaster. They have Swords by their sides. In the middle of the Palace is another, as high as three Men, not well polished, but well proportioned.  
A league on this side there is an ancient Town, called Habu, where are to be seen many rarities, chief Mommies. At a distance one may there discover two Statues; one of a Man, the other of a Woman. The Country People call that Sciama, and this Tama, They seem to be at least as big as the Abulhon, or the Sphinx over against Cairo. Near this place is a Village, where is to be seen two Statues from the River Nilus, so new that one would think the Workman had just perfected them.  
Thirteen leagues on this side of the old Luxor, is a Town named Neggade, where is a Bishop with about seventy Families of Christian Copties. Here is yet three Monasteries, one is called Deir il Salib, or the Monastery of the holy Cross; the second Deir il Megma; the third Deir Mary Poctor; but these two last are not inhabited.  
Two miles from Neggade, on the East-side of Nilus, is the ancient Town of Kus; but here are but threescore Christian Copties, who have here a Church, dedicated to S. Stephen.  
Six leagues from Neggade, on this side, is Ken, a Village situate on the Eastern Bank of Nilus. It is a Mart-Town, and the Rendezvous of the Caravans that go from Cairo to Cosseir, heretofore named Berenice, four days Journeys from this Village, and a Haven of the Red-Sea. The Christians that live at Kenne are very poor, and without any Church.  
Two leagues on this side of Kenne is the ancient Town of Tentiris, now called Dendera, where is a wonderful Temple of the ancient Egyptians, of a prodigious bigness and height. It is to be seen at two leagues distance.  
Macrizi saith, that it hath as many Windows as there are days in the year: They are so placed, that every one answers to a degree of the Zodiac; so that the Sun rising in a differing degree every day of the Zodiac, it sends in its Beams into a distinct Window from the day before: And when at the end of the year it hath finished and run through every degree of the Zodiac, it hath also from the East cast in its Beams into every Window of this Temple: For this cause it is looked upon as a Wonder in Egypt.  
Ten Leagues on this side of Dendera, at the West of Nilus, is Cassr, a Village where is an old Convent, dedicated to Amba Balamon: Over against this Village is the ancient Town Hu, where is yet a Convent dedicated to S. Menna, but there was then no Priest.  
Two Leagues on this side of Hu, on the same Bank is Bahgiura, at a little distance from the River: Its Port is called Sahel; there is two Convents, one dedicated to S. Bidabe, the other to S. George. At two Leagues on this side of Bahgiura, on the same Bank, is the Village Beliene, where is a very beautiful Church under ground, dedicated to the Blessed Virgin. Girge, the chief Town of the Upper Egypt, stands six Leagues from Beliene on this side.  
Here ends the Relation of Father Portais. I could wish that this good man had given us a more exact account, and more at large of the Rarities that he saw in these places, for this Relation is superficial.  
The 14th of June, I went at Cairo to see the Enchanted watering place, called in Arabic, Houd il merasset, which is under the Mosque of the Palace, called Kalet it Kebsch, no Taveller hath over spoken of it.  
It is a black Marblestone, made like a Watering place, seven foot long, arising out of the ground about a foot and a half: The sides, within and without, are adorned with little Hieroglyphic Letters, as well as the Brims. The people of Cairo say, that in the time of the ancient Egyptians, the sick people did recover their health by drinking Water out of it; and that by the virtue of a Rassem, or Charm, which the Priests of Egypt had given to it.  
The 20th of this Month I went to see the wonderful Well which is in the Castle, commonly named Joseph's Well. It's top is square, very large, cut in the Rock; it is about one hundred and twenty Perches deep, the Perch containing six foot. The water is drawn out with two Wheels, the one placed at the Mouth of the Well, and the other about threescore and fifteen Perches underneath. There are two Oxen at each Wheel to turn them; the lowest, which is fifty Perches above the water, serves to draw the water into a Basin there on purpose; and from thence, the upper Wheel draws the water to the top. The Beasts that work there, go up and down very commodiously by a great large Path, which receives the light through Windows cut on that side which looks to the water.  
The Arabian Authors call it by'r haleizun, or the Snails Well, because there is a Pathway that winds round about. The people commonly say, that it was digged by Spirits; I am almost inclineable to believe it, for I cannot conceive how men can compass so wonderful a work.  
The Waters, as the Guardian told me, come out of the firm Rock, and yet increase and decrease as the River Nilus: But I have heard others say, that they come out of the great Aqueduct which is in old Cairo. Because I could not understand the truth of it, I wish that some other Traveller would inform himself better.  
They that think that Joseph, Jacob's Son, caused it to be digged, are deceived, for the Castle of Cairo was built many Ages after Joseph's death; and it is the common opinion of all the Arabian Authors, that Joseph dwelled at Memphis, which was on the other side of the River, near the Pynamids, and not on this side where Cairo stands.  
The 9th of this Month they cried about Town Ouf alla, that the River was risen sixteen Cubits high. The next day, being S. Laurences day, they cut through the Calitz with Ceremony; but there was no great rejoicings, because the Pacha had observed that before, and every Pacha performs it but once in his time.  
On the 18th of the same Month there happened a mischance to a French Merchant, which discovers the wonderful jealousy of the Turks. As this Merchant was taking the air at a Window of his house in the Even, on the Calitz side, a Janissary that lived over against him, thinking that he made signs to his Women and Slaves, shot off a Pistol at him, and wounded him in the hand. The French Consul could never obtain from the Justice of Cairo to cause this Villain to be punished.  
On the first of September, Monsieur de Bonnecorse, before Consul of Seyda, succeeded to Monsieur de Tiger, before Consul at Cairo, and landed at Boulac, in the company of many great Merchants, upon a great Bark well trimmed, with a Flag of the Arms of France on the Main Mast.  
At his arrival he saluted Boulac with five little Brass-Pieces of Canon, which were at the Stern of his Ship. He landed not at the Dovane, for the Consuls are free from that Visit, but in a pleasant house upon the River, near the Dovane, until he had got leave from the Pacha to go to Cairo. As soon as he had received it, he mounted on Horseback without more ado, and road into the City, with all the Merchants of his Nation riding on Asses. The Pacha sent none to bid him welcome; only the Venetian Consul sent his Servants to meet him, and his Horse.  
The same day, one of those Swimmers, whom I have already mentioned, swum all along the Calitz, according to the Custom.  
On the seventh of the Month, Ibrahim Pacha went from Cairo in Pomp.  
On the 29th, I went with Monsieur Bonnecorse to Adelia, a Suburb of Cairo, on the North-East side, where are the Tombs of the Kings of Egypt, to see the coming in of the new Pacha.  
It is not amiss to mention here two Customs, which all the Pacha's ought to observe when they come first to this Government, and when they leave it.  
Every Pacha, before he enters into Cairo, is bound to visit the Tomb of Sciech il Sciafei, who is buried in the carafe, for he is the Protector of the Ottoman Family; for the Turks following the Doctrines of the Mahometan Religion, believe that he is able to obtain for them from their Prophet, a happy and peaceable Government: And when they depart, they are bound to render the same respects to the Tomb of Sultan Cajed Bey, though an Enemy of the Ottoman Race, and one of the last lawful Kings of Egypt, to thank him, because he had suffered his Government to be without disorders and disgrace.  
These two Customs are so Religiously to be observed by the Pacha's that the people of Cairo say, that they have seen some that have neglected or contemned them, to have been suddenly deposed, and to have met with unhappiness in their time.  
I have heard say, that when Sultan Selimus had overcome the Mamelucs, he was afraid to go into Cairo, to take possession of his Conquest, till Sciech il Sciafei appeared to him, to assure him, that he need not fear any thing. And that the next day when he made his Entry, an unknown person led his Horse by the Bridle into the Town, and then vanished away.  
When I had continued in so incommodious a City, as Cairo is to the Francs, twenty Months, the fear of some mishap which might have befallen me if the Turks had known that I bought up their Books, caused me to think upon my departure; and to secure myself, I imagined Constantinople to be the most fit for my purpose. I resolved therefore to go thither: I left Cairo the 12th of October, 1673. to sail to Rosetta; and because the River was then fullest, a good Wind and a strong Current carried us thither in two Nights and a day. From thence, I went aboard the same day in a Vessel of a Greek bound for Constantinople. I landed at Chio, an Island of the Archipelague, the 25th of November, where I stayed two Months and a few days, wondering at the delightsomness of this Island, and at the Civility of the Inhabitants to Strangers: I went to visit though famous Monastery of the Religious Greeks of Neamoni, or of the Blessed and Only Virgin: I saw the Library, and all the other Rarities of the Island. From thence I went to Smyrna, the 27th of January, 1674. where I arrived the second of February, and stayed till the 13th of March. Then I went aboard with Sir John Finch, the King of England's Ambassador of Constantinople, where I arrived the 24th of March, being Holy Saturday.  
The 24th of July I went from Constantinople to the City Brousse, called by the Europeans Bursia, the chief Town of Bythinia, and the ancient Seat of the Ottoman Emperors, to see the Hot Baths, the Tombs, and the stately Mosques of these Emperors: I stayed there about eight days. On the fourth of September I went to the Isle of Chio the second time, to see the gathering up of the Mastic, a sweet Gum, which gins the 14th of this Month, according to the Greek computation; and the 28th of October I returned to Constantinople.  
On the second of January, 1676. the day that I was to departed with the Caravan to Aleppo, that I might return the third time to Cairo, I found myself obliged to go back for France; and because there was then no French Ships in that Haven bound for France, only a small Bark loaden and bound for Lisbon, which was gone out of the Haven to wait for a good wind at the Islands near by. I went aboard that Vessel, with an intent to leave her at the first Port of the Archipelague, where I might find some French Vessel bound for France. I found one according to my desire; for a furious Storm forced us to run into Suda, in the Island of Candy. The 18th of this Month, I had news from the French Consul of Canea, that there was a Vessel of Provence ready to set Sail for Thoulon; I left therefore my Bark, to ride to Canea, in the company of many Persons on Horseback, whom the Consul sent to meet me. The 24th we set fail for Milo, where we arrived the 26th day of the Month: There we stopped eight days. The 20th of February we landed at Genoa, where we stayed one day; and the 24th of this Month we arrived happily at Thoulon, and the 22th of April I returned to Paris, after five full years Travelling.    
FINIS.   

THE INDEX.  

A  
ABukelb. Page 127  
Aduvie. Page 150  
Agiasma. Page 158  
Abulife. Page 162  
Aleppo. Page 2  
Amsus. Page 6  
Abulad il Arab. Page 8  
Argenus. Page 42  
Abeid. Page 44  
St. Anthony's Monast.. Page 177  
Amru. Page 78  
Apparitions. Page 96  
Arabians. Page 99  
Alexandria. Page 106  
Amba Biscioi. Page 137  
Amba Bersum il Erian. Page 149  
Amba scinude. Page 148  
Arsinoe. Page 156  
Abutig. Page 221   

B  
BVni. Page 44  
Birds of Egypt. Page 63  
Bogas. Page 66  
Babylon in Egypt. Page 81  
Bedunis. Page 111  
Bladders. Page 124  
Bahr Joseph. Page 153  
Bijakmuh. Page 157  
Bibig. Page 158  
Benesuef. Page 213   

C  
CVs. Page 3  
Coptus. Page 4  
Canopus. Page 6  
Caliphs'. Page 7  
Copties. Page 10  
Casciefs. Page 16  
Crocodile. Page 44  
Cheirbek. Page 50  
Cairo. Page 72  
Cassr Isscemma. Page 79. and 143  
Cateia. Page 81  
Caraffa. Page 81  
Caves. Page 90  
Commodities of Egypt. Page 119  
Carpets. Page 124  
Coppers. Page 125  
clothes. Page 126  
Corals. Page 127  
Casciabe. Page 166  
Calitz. Page 168  
Caravan of Pilgrims going for Mecha. Page 210  
Churches in Egypt. Page 217   

D  
Dolphin's. Page 45  
Doum. Page 61  
Damietta. Page 67  
Diast. Page 95  
Drink. Page 219  
Doveine. Page 220  
Doveider. ib.   

E  
EGypt. Page 3  
Egyptians. Page 25  
Emir Hag. Page 212   

F  
FIshes of Nil. Page 44  
Focaca. ib.  
Fostat. Page 79  
Fuva. Page 103  
Fondego. Page 107  
Fruits. Page 120  
Flowers. Page 121  
Feathers. Page 122  
Fish. ib.  
Fium. Page 148  
Fatir. Page 200  
Fatha. Page 178   

G  
GIauher. Page 73  
Gebel il Mokattam. Page 74  
Gates of Cairo. ib.  
Giama il assar. Page 76  
Granaries of the Grand Signior. Page 80  
Gemiane. Page 95  
Gums. Page 118  
Gizey. Page 136   

H  
HOude. Page 44  
Hasna. Page 59  
Hilelgie. Page 60  
Hakein. Page 75  
Herbs. Page 121  
Havara. Page 164   

I  
IChneumon. Page 48  
Ibrah. Zughi. Page 50  
Juices. Page 119  
Iron. Page 125  
Ilahun. Page 165  
Imam. Page 212  
Amba Johannes. Page 218   

K  
KEschue. Page 44  
Kern. Page 161   

L  
LErnica. Page 2  
Lebaca. Page 60  
S. Lewis. Page 69  
Linen. Page 123  
Lead. Page 125  
Labyrinth. Page 162   

M  
MIsraim 's Child, Page 3  
Mamaluks. Page 8  
Moors. Page 9  
Months. Page 21  
Merissi. Page 22  
Maltem. Page 25  
Mikias. Page 39  
Mansoura. Page 69  
Mitgamr. Page 71  
Mousties. Page 77  
Mekaukes. Page 78  
Mommies. Page 89  
Maadie. Page 104  
Mareotis. Page 109  
Minerals. Page 124  
Meidins. Page 128  
Monastery of S. Macarius. Page 129  
Matarea. Page 138  
Mez le din alla. Page 142  
Mary Girges. Page 147  
Mekkin. ib.  
Mocanan. Page 159  
Menhi. Page 153  
Miris, a Lake. Page 161  
Migre. Page 173  
Mafruca. Page 201  
Marriage of the Copties. Page 204  
Mahmel. Page 207  
Meschal. Page 211  
Minie. Page 215  
Momfallot. Page 216  
Muallin Athanas. Page 218  
Marcus Aurel. Pillar. Page 231  
Mahomet Bey. Page 232   

N  
NIcosia. Page 1  
Noah 's Child. Page 3  
Nilus. Page 27  
Naibe, Gaibe. Page 151  
Necheile. Page 221   

O  
OMara. Page 7  
Ock. Page 127  
Am i'll cossur. Page 229   

P  
PAcha's. Page 50, 51, etc.  
Plants. Page 62  
Pigeon-houses. Page 70  
Pyramids. Page 83  
Pharaoh. Page 92  
Portais. Page 94  
Pietro. Page 102  
Pompey 's Pillar. Page 111  
Pewter. Page 125  
Paper. Page 126  
A Piastre, what. Page 127  
A Purse, what. Page 128  
The Patriarch's Quarters. Page 146   

Q  
A Quintal. Page 127   

R  
ROdope. Page 92  
Rosetta. Page 102  
Rinds of Trees. Page 120  
Roots. Page 121  
Rotols. Page 127  
Reals. ib.  
Reus, what. Page 131  
Revenues of the Grand Signior. Page 170  
Rife. Page 220   

S  
SEida. Page 2  
Sultan's. Page 8  
Saida. Page 13  
Seasons of Egypt. Page 20  
Selimus. Page 50  
Sangiack-Beys. Page 58  
Sycamore. Page 60  
Semennut. Page 70  
Stife. Page 71  
Suburbs of Cairo. Page 76  
Sphinx. Page 88  
Sinai. Page 93  
Suaguen. Page 102  
Sinduin. Page 103  
Seventy Interpreters. Page 108  
Salt-pits. Page 109  
Sebaca. ib.  
Stuffs. Page 122  
Salts. ib.  
Sennuris. Page 160  
Sequin. Page 128  
Sodats. Page 175  
Sine. Page 201  
Scieches. Page 208  
Serarie. Page 214  
Siut. Page 218  
Scioth. Page 220  
Sedafe. Page 221  
Sennabo. Page 229  
Sciech Abade. Page 233   

T  
TIrse. Page 48  
Talismans'. Page 50  
Trees. Page 60  
Tirut. Page 103  
Teeth. Page 122  
Tarane. Page 130  
Treasure of Egypt. Page 170  
Tahta. Page 220  
Tuh-bekerim. Page 220  
Temeh. Page 221  
Thebes. Page 231   

V  
VAriole. Page 44  
Varal. Page 47  
Vadeh ibn regia. Page 147  
Vadigamus. Page 234   

W  
Wood's. Page 119  
Wools. Page 122  
Wine, how made. Page 154  
Washing of the Copties. Page 205  
White Monastery. Page 222   
FINIS.   

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