Gingaleh is but three days distant by land, whereas it requires a journey of fifteen days to reach it by sea; this place contains about one thousand Israelites. To Khulan, seven days by sea; no Jews live there. Twelve days from thence to Sebid, which contains but few Jews. Eight days from thence is Middle India[261], which is called Aden, and in Scripture Eden in Thelasar[262]. This country is very mountainous, and contains many independent Jews, who are not subject to the power of the Gentiles, but possess cities and fortresses on the summits of the mountains, from whence they descend into the country of Maatum, with which they are at war. Maatum, also called Nubia, is a Christian kingdom, and the inhabitants are called Nubians. The Jews generally take spoil and plunder from them, which they carry into their mountain fastnesses, the possession of which makes them almost unconquerable. Many of the Jews of Aden visit Egypt and Persia.
To the country of Assuan twenty days' journey, through the desert of Sheba, on the banks of the Nile (Pison), which comes down here from the country of the blacks. This country is governed by a king, whom they call Sultan-al-Habash, and some of the inhabitants resemble beasts in every respect. They eat the herbs which grow on the banks of the Nile, go naked in the fields, and have no notions like other men; for instance, they cohabit with their own sisters and with any body they find. The country is excessively hot; and when the people of Assuan invade their country, they carry wheat, raisins, and figs, which they throw out like bait, thereby alluring the natives. These are made captive, and sold in Egypt and in the adjoining countries, where they are known as black slaves, being the descendants of Ham.
From Assuan to Chaluah it is twelve days. This place contains about three hundred Jews, and is the starting point of the caravans which traverse the desert Al-Zahara in fifty days on their way to Zavila, the Havilah of Scripture[263], which is in the country of Ganah[264]. This desert contains mountains of sand; and, whenever a storm arises, the caravans are exposed to the imminent danger of being buried alive by the sand; those which escape, however, carry iron, copper, different sorts of fruits, pulse, and salt. Gold and precious stones are brought from thence in exchange. This country lies westward of Kush, or Abyssinia. Thirteen days' journey from Chaluah stands Kuts, a city on the frontiers of Egypt, containing thirty thousand Jewish inhabitants. To Fayuhm five days; this is Pithom[265]; it contains about twenty Jews, and has some remains of the buildings erected by our forefathers even to this day. Four days from thence brings us to Mizraim, or Memphis, commonly called Old Cairo. This large city stands on the banks of the Nile, called Al-Nil, and contains about two thousand Jews. Here are two synagogues, one of the congregation of Palestine, called the Syrian, the other of the Babylonian Jews (or those of Irac). They follow different customs regaining the division of the Pentateuch into Parashioth and Sedarim[266]. The Babylonians read one Parasha every week, as is the custom throughout Spain, and finish the whole of the Pentateuch every year, whereas the Syrians have the custom of dividing every Parasha into three Sedarim, and concluding the lecture of the whole once in three years. They keep, however, the long-established custom of assembling both congregations to perform public service together, as well on the day of the joy of the law as on that of the dispensation of the law[267]. Rabbi Nathaniel, the lord of lords, is the president of the Jewish university, and, in his capacity of primate of all the Jewish congregations of Egypt, exercises the right of electing Rabanim and ministers. He is one of the officers of the great king, who resides in the fortress of Zoan in the city of Mizraim, which is the metropolis of all those Arabians who obey the Emir-al-Mumenin[268] of the sect of Ali ben Abitaleb. All the inhabitants of his country are called rebels, because they rebelled against the Emir-al-Mumenin al-Abassi who resides at Bagdad, and there is continual hatred between them.
The residence of Zoan was selected for its convenience. The prince appears in public twice every year; once at the time of their great holiday, and the second time at the moment of the inundation of the Nile. Zoan is inclosed by a wall, whereas Mizraim is open, and the Nile washes one portion of it. The city is large, containing many markets and bazaars, and very wealthy Jewish inhabitants.
Rain, frost, and snow are almost unknown here, the climate being very warm. The river overflows once every year, in the month of Elul[269], and, inundating the whole country, irrigates it to the extent of fifteen days' journey. The water remains standing on the land during that and the following month, whereby it is moistened and made fit for agriculture. A marble pillar, constructed with great skill, has been erected in front of an island; twelve yards of this pillar protrude above the level of the river; and whenever the water rises to a height sufficient to cover the pillar, people know that it has inundated the whole land of Egypt to the extent of fifteen days' journey, whereas if one-half only of the pillar be covered, it shows that one-half of the country is yet dry. A certain officer measures the rise of the river every day, and makes proclamation in Zoan and in Mizraim in these words: "Praise God, for the river has risen so and so much!" The measurement and the proclamation is repeated every day. Whenever the water submerges the whole pillar, it produces great plenty in the whole land of Egypt. The river rises by degrees until the whole country is inundated to the extent of fifteen days' journey. The proprietors of land cause ditches to be dug along their fields, into which the fishes are swept with the rising waters; and when the river retires into its bed, the fish remaining in the trenches are collected by the proprietors and used for food. Others sell them to merchants, by whom they are cured, and sold in this state all over the country. The fat of these fishes, with which they abound, is used by the rich of the land instead of oil, and they light their lamps therewith. Those who eat of the fish, and drink Nile water after it, need not fear any bad consequences, the water being an excellent preventive. Persons who inquire the reason of the rise of the Nile are told by the Egyptians that it is caused by the heavy rains which fall in the country of Abyssinia, the Havilah of Scripture, which is elevated above the level of Egypt. This forces the river out of its bed, and inundates the whole country. Whenever the overflowing of the Nile is suspended, they can neither sow nor reap, "and the famine is sore in the land."[270] The time for sowing in Egypt is the month of Marcheshvan[271], after the river has retired into its usual bed; in Adar[272] they cut barley, and in Nissan[273] the wheat. In the same month the following fruits are ripe: a kind of acid plum called cherry, nuts, cucumbers, gourds, St. John's bread[274], beans, spelt-corn, chick-pease, as well as all sorts of herbs, such as purslain, asparagus (or fennel), grapes, lettuce, coriander, succory, cabbage, and wine. Upon the whole the country abounds with good things. The gardens and orchards are watered partly from wells and partly from the Nile.
Above Mizraim the Nile is divided into four arms, one of which proceeds to Damietta, which is Caphtor of Scripture, and there falls into the sea; a second flows towards Rashid (or Rosetta), which is near Alexandria, and there falls into the sea; the third takes the direction of Ashmun, the large city on the frontier of Egypt. The banks of these four arms are lined on both sides with cities, towns, and villages; and are enlivened by numerous travellers who journey both by river and by land. In fact, upon the whole earth there is no country so populous and well cultivated as Egypt, which is of ample territory and full of all sorts of good things.
From New to Old Mizraim is a distance of two parasangs. The latter lies in ruins, but the sites of the walls and the houses may still be traced at this day, as also the granaries of Joseph, of which there is a large number. The pyramids, which are seen here, are constructed by magic; and in no other country or other place is any thing equal to them. They are composed of stones and cement, and are very substantial. In the outskirts of the city is the very ancient synagogue of our great master Moses, upon whom be peace. An old and very learned man is the overseer and clerk of this place of public worship; he is called Al-Sheikh Abunasar. Old Mizraim is three miles in extent. From thence to the land of Goshen, eight parasangs. It is called Belbeis, is a large city, and contains about three thousand Jewish inhabitants. Half a day to Iskiil Ain-al-Shems, the ancient Raamses, which is in ruins. Here are remains of the buildings erected by our forefathers, and tower-like buildings constructed of bricks. One day's journey to Al-Boutidg; about two hundred Jews live here. Half a day to Sefita, which contains about two hundred Jews. To Damira, four parasangs; this place contains about seven hundred Jews. Five days to Mahaleh, which contains about five hundred Israelites[275]. Two days from thence stands Alexandria, which Alexander the Macedonian, who built this extremely strong and handsome city, called after his own name. In the outskirts of the city was the school of Aristotle, the preceptor of Alexander. The building is still very handsome and large, and is divided into many apartments by marble pillars. There are about twenty schools, to which people flocked from all parts of the world in order to study the Aristotelian philosophy. The city is built upon arches, which are hollow below. The streets are straight, and some of them are of such extent that the eye cannot overlook them at once; that which runs from the Rosetta to the sea-gate is a full mile in length. The port of Alexandria is formed partly by a pier, which extends a mile into the sea. Here is also a high tower, called lighthouse, in Arabic, Minar of Alexandria, on the summit of which was placed a glass mirror. All vessels which approached with hostile intentions, from Greece and from the western side, could be observed at fifty days' distance by means of this glass mirror, and precautions were taken against them. Many years after the death of Alexander there arrived a Grecian vessel commanded by a man of the name of Theodoros, who was extremely cunning. The Grecians were subject to the Egyptians at the time, and the above-named shipper brought a valuable present to the king of Egypt, consisting of silver, gold, and silk garments. He rode at anchor in view of the mirror, the customary station of all merchantmen who arrived, and the keeper of the lighthouse, as well as his servants, were invited every day by him, until they became very intimate and paid one another frequent visits. Upon a certain day the keeper and all his servants were invited to a sumptuous meal, and were plied so much with wine that both he and his servants became drunk and fell into a sound sleep. This opportunity was seized by the shipper and his crew to break the mirror, after which exploit they left the port the same night. From that time the Christians began to visit Alexandria with small and large vessels, and took the large island of Crete, as well as Cyprus, which are in possession of the Greeks unto this day; and the Egyptians have not been able to withstand the Greeks ever since[276]. The lighthouse is still a mark to all seafaring men. It is observed at the distance of one hundred miles by day, and at night bears a light which serves as a guide to all mariners.
The city is very mercantile, and affords an excellent market to all nations. People from all Christian kingdoms resort to Alexandria, from Valentia, Tuscany, Lombardy, Apulia, Amalfi, Sicilia, Rakuvia, Catalonia, Spain, Roussillon, Germany, Saxony, Denmark, England, Flandres, Hainault, Normandy, France, Poitou, Anjou, Burgundy, Mediana, Provence, Genoa, Pisa, Gascony, Arragon, and Navarre. From the west you meet Mohammedans from Andalusia, Algarve, Africa, and Arabia, as well as from the countries towards India, Savila, Abyssinia, Nubia, Yemen, Mesopotamia, and Syria, besides Greeks and Turks[277]. From India they import all sorts of spices, which are bought by Christian merchants. The city is full of bustle, and every nation has its own fonteccho (or hostelry) there.
On the sea-shore is a marble sepulchre, upon which are depicted all sorts of birds and beasts, all in very ancient characters, which nobody can decipher; but it is supposed that it is the tomb of a king of very ancient date, who reigned even before the flood. The length of the tomb is fifteen spans by six in breadth.