with the recognised Pharan in the Wadi Firân, and the φοινικών of
Artemidorus and Strabo. And it is less to be doubted that also the
Pharan of Eusebius (s. v. Ῥαφιδίμ) and Jerome, which is expressly (s. v.
φαράν) called _a city_ (πόλις, _oppidum_), and is placed at the distance
of three days’ journey from Aila,--was the city in Wadi Firân, although
by a confusion with the Biblical desert of Paran it is added, that the
Israelites had returned by this Pharan on their return from Sinai (c. f.
Ritter, p. 740).
According to the treatise of the monk Ammonius (_Illustr. Chr. Martyr,
lecti triumphi ed. Combefis, Paris_, 1660,--whose history, undoubtedly
fictitious, refers to A.D. 370, but can in no case be used as a
historical authority for that time, but seems to rest on some passages
of the romance of Nilus, and to have been written for a like
praiseworthy purpose,--the city of Pharan was converted to
_Christianity_ in the middle of the fourth century, by the monk Moses, a
native of the city. By Nilus, placed at about 390, but concerning whose
era and writings much uncertainty exists, a Christian council (βουλή) of
the city of Pharan is mentioned (Nili app. quædam, 1539, 4to.) Soon
after, from the first half of the fifth century, Le Quien, but certainly
from sources of very different value (_Oriens. Christ._, vol. iii., p.
571), cites a series of bishops of Pharan, who can be followed up into
the middle of the twelfth century (_vide Reland, Palæst_, vol. ii., p.
220). The monks of the mountains were all subjected to these bishops.
As to what concerns the founding of the present convent at Gebel Mûsa,
it is certainly ascribed to the twelfth or thirteenth year of the
Emperor Justinian, as in the inscriptions, by Saïd ben Batrik
(Eutychius), who wrote about 932-953 (_d’Herbelôt_, s. v.), but he is
contradicted by the much more trustworthy, and here particularly
important testimony of Procopius, the contemporary of Justinian, in the
most express manner. He says, in his particular treatise on the
buildings founded by Justinian (_Procop. ed. Diod._ vol. iii. _de œdif.
Just._ p. 326), that the emperor built a _church_ to the Mother of God,
“not on the top of the mountain, but _a good piece below_ it” (παρὰ πολὺ
ἔνερθεν, which, according to the locality, can only mean on the platform
half way down the mountain, where the chapel of Elias now stands).
Separated from it, he also found at the foot of the mountain (ἐς τοῦ
ὄρους πρόποδα) a very strong castle (φρούριον), with a good garrison, in
order to prevent the incursions of the Saracens from the peninsula to
Palestine. As Procopius just before and after, as in the whole treatise,
makes a careful distinction between convents and churches, and military
posts, it is evident, that according to him, Justinian did not found the
convent with its church. Probably, however, the military fort was at a
later period used as a convent, and built up anew. And the church above,
built by Justinian, was not dedicated, like the present one, to St.
Katherine (_vide Le Quien_, vol. iii. p. 1306), but to Maria. What
Eutychius (cited first by Robinson, though placed by him somewhat too
early in the tenth century) relates, as well regarding the founding of
the convent as in direct contradiction to Procopius, concerning a church
on the _top of the mountain_, is therefore no more worthy of credence
than the conversation between the emperor and the architect. As little
should the convents of Râyeh (near Tôr) and Kolzum (a _bishop_ of
Clysma, named Poemen, was present already at the Constantinopolitan
council of 460; _vide Acta Concil. ed. Harduin_, vol. ii. p. 696, 786),
be ascribed to Justinian, on the authority of Ben Batrik, as in such a
case Procopius would undoubtedly have spoken of it. Pharan is not
mentioned by Procopius. On the other hand, however, he informs us of the
important fact (_de bell. Pers._ 1, 19, 164, _de œdif._ 5, 8), that the
Saracen prince, Abocharagos, reigning there, presented the emperor
Justinian with a great palm-grove (φοινικῶνα), situated in the middle of
the land (ἐν τῇ μεσογαίᾳ). On a more careful examination of that
narrative, there can remain scarcely a doubt, that the palm-grove of
Pharan is intended here, not the place on the sea called φοινίκων κώμη
by Ptolemy (vi. 7, 3), or a palm-grove quite unknown to us, also situate
in the middle of a desolate waterless wilderness. According to Ammonius
and Nilus, the whole population of Pharan was at that time Christian,
and a _church_ was certainly distinguished there; thus the present of
Abocharagos, whom Justinian himself made phylarch of the Palestinian
Saracens, is more easily comprehensible. Without doubt the founding of
the fort in the higher mountains, for the guard against these Saracens,
stood in connection with this.
Next to Procopius, Cosmas Indicopleustes is by far the most trustworthy
source for that time. He was not only a contemporary of Justinian, but
describes (about 540) what he had himself _seen_ in the peninsula.[160]
This work is the only larger geography preserved from that age, and his
unpretending narrative everywhere bears the character of uncoloured
truthfulness. It is more remarkable, that he neither mentions a convent,
nor indeed the localities round Gebel Mûsa, but only Pharan, although he
had the route of the Israelites particularly in view.
That Antoninus Placentinus, who is considered by others to be St.
Anthony martyr, in his _Itinerarum_ (_Ada Sanctor_, May, vol. ii. p.
x-xviii.), which is referred by Ritter to about six hundred, again
speaks of a convent at the Thornbush (Procopius does not mention the
Thornbush), between Horeb and Sinai; therefore, as the place of the
present convent seems to lead us back to the opinion so decidedly
expressed by the learned Papebrook, who first published the Itinerary,
that this so learnedly defended, yet very doubtful, history belongs
first to the eleventh or twelfth century. In any circumstances it would
be desirable to submit the writings of Ammonius, Nilus, Antoninus, and
some other of the productions of the first centuries of Christianity,
to a more searching and connected criticism than has yet been done.
The earliest bishop of Mount Sinai referable to is found in the eleventh
century; this is Bishop Jorius, who died in 1033 (_Le Quien_, vol. iii.
p. 754). The _Phronimus episc. Synnaii_ (_Acta Concil. ed. Harduin_,
vol. iii. p. 53), or (_Synai tunorum_, p. 206), signed at the second
Constantinopolitan Council (_a._ 553), and the _Constantinus ep. Synai_
(_Harduin_, vol. v. p. 927), named at the fourth council (_a._ 870),
have been referred hither incorrectly (Ritter, _Abhand. der Berl. Akad_,
1824, p. 216, _Peninsula of Sinai_, p. 26), as they belong to Synaus or
Synnaus in Phrygia.
NOTE F.
(Letter XXXIII. p. 370.)
That, indeed, an uninterrupted and certain tradition, concerning the
position of Sinai in the peninsula, has been preserved to Christian
times, must be most decidedly questioned. The name Choreb, or Sinai,
seems to have been taken, at a very early period, for the whole of the
mountain region of the peninsula, which was generally considered one
mountain at a distance. No one took any interest in fixing the name to
any geographical idea, until the time of the Christian hermits there. We
only read of Elias, that he fled to the “Mountain of God, Choreb,” and
there went into that cave (1 Kings, xiii. 9), (for it is taken for
granted as known) in which the Lord had already (Exod. xxiii. 22)
appeared unto Moses. The native races of Arabs gradually moved, so that
of the Biblical names none remained in its place. The Greeks and Romans
knew only _one place_ in the whole peninsula, the _palm-grove of
Pharan_, just because this place and its port were alone of any
importance, since the mines of the wilderness had been deserted. Also,
for the Christian hermits--for which that mountain wild, even without
reference to the sacred reminiscences of the place--must have seemed the
most fitted of any region, as it provided them with the more necessary
sustenance with the greatest solitude. Firan must have been the earliest
centre-point; therefore, we also find here the oldest church of the
peninsula. When they gradually commenced to seek more definitely for
Scripture localities, they had no further materials for its discovery
than we possess, with far less power to use these materials properly, as
every sharp criticism to examine the passages of Scripture then lay very
far off. The name Sinai was indefinitely taken for the whole mountain;
if one looked round for any particular peak, that of _Serbâl_ would
instantly present itself. To that, everything which we read in the first
centuries about it in trustworthy writings points, to which, however,
the treatise of the monk Ammonius certainly does not belong, in the
estimation of any one who examines it more narrowly, and the excellent
Romany, of Nilus, is very doubtful. What Josephus (Aut. iii. 5) says of
Sinai (τὸ Σιναῖον), agrees very well with Serbâl, but not at all with
Gebel Mûsa, as Hogg has already shown. According to Eusebius, Choreb and
Raphidîm lay _near Pharan_ (ἐγγὺς Φαράν), and Sinai beside Choreb
(παράκειται τῷ ὄρει Σινᾶ.) Jerome (s. v. _Choreb_) considers both
mountains to be one, which he also places _by Pharan_, and, therefore,
recognises in _Serbâl_. Also, the narrative of Nilus, concerning the
Saracen attack at Sinai, either does not belong to the time in which it
is dated (c. 400), or refers to Serbâl; for often (pp. 38-46) a _church_
(ἐκκλησία) is mentioned, which did not then exist on Gebel Mûsa, and
Nilus goes down, in the same night in which the murdered people were
buried, _to Pharan_, which could not have been done from Gebel Mûsa.
Cosmas Indicopleustes, finally, who travelled in the peninsula about the
year 535, just before the building of the church by Justinian, goes from
Raithu, i. e. Tor, which he takes for Elim, although he finds but _few
palms_ there (the plantations at that place are therefore younger) by
the present Wadi Hebrân to Raphidîm, which is now called Pharan. Here he
was at the end of his Sinai journey. Hence Moses went with the elders
“to the Mountain Choreb,” i.e. Sinai, which was distant from Pharan
about 6,000 paces (one and a half miles), and struck the water from the
rock; here was the ark of the covenant built and the law given, by which
the Israelites obtained writing, and had time to learn it at their
leisure, from which the numerous rock inscriptions come which are still
found in that wilderness, particularly at Serbâl. (Εἵτα κάλιν
παρενέβαλον εἰς Ῥαφιδίν, εἰς τὴν νὔν καλουμένην Φαράν καὶ διψευσάντων
αὐτῶν, πορεύεται κατὰ πρόσταξιν Θεοϋ ὁ Μωϋσῆς μετὰ τῶν πρεσβυτέρων καὶ ἡ
ῥαβδὸς ἐν τῇ χειρὶ αὐτοϋ, εἰς Χωρὴβ τὸ ὄρος, τουτέστιν ἐν τῷ Σιναΐῳ,
ἐγγὺς ὄντι τῆς Φαρὰν ὡς ἀκὸ μιλίων ἔξ.) (Barckhardt [_Trav. in Syr._ p.
611] required when he descended Serbâl, from its foot to west Faran, 2½
hours,) καὶ ἑκεϊ πατάξαντος τὴν πέτραν, ἐῤῥύησεν ὔδατα πολλὰ καὶ ἔπιεν ὁ
λαὸς. Λοιπὸν κατεληλυθότος αὐτοϋ ἐκ τοϋ ὄους προστάττεται ὑπὸ τοϋ θεοϋ
ποιεϊν τὴν σκηνήν, etc. _Topograph. Christ. lib. V._ in the _Coll. nova
patr. ed. B. de Montfaucon tom. ii. p. 195 sqq._
This testimony of the unpretending traveller is just as clear as it is
certain and unsuspicious. In the beginning of the sixth century there
was thus the belief after this eye-witness that the law was given on
Serbâl. Cosmas is in so little doubt about it, that he does not mention
the southern mountain at all. We must also conclude that the monks had
extended themselves over the whole mountain, and particularly over the
guarded region about the Gebel Mûsa. That among the monks of the place
another opinion arose, according to which Moses turned southward,
instead of northward, from the height of Wadi Hebrân (for, to take Elim
for Raithu remained the decided opinion, as preserved by the convent
there) is not at all to be wondered; such confusions are very frequent
in Christian topography. But how narrowly Horeb and Sinai, Raphidîm and
the Mount of the Law, are connected together, is again shown in the
fact, that with Sinai the rock of water went southward. The monks did
not allow themselves to be hindered, by the verses in the beginning of
the nineteenth chapter, from transporting that rock of Raphidîm, and
consequently Raphidîm itself, as also the thorn-bush of Horeb, to Gebel
Mûsa, their new Sinai; there it is yet shown, for the astonishment of
travellers in Wadi Lega (Robinson, vol. i. p. 184). Thus in this point
the unlearned monkish notion that Raphidîm was near Sinai came closer to
the truth than the new criticism.
The Legate of Justinian now found it necessary to erect his castle in
that safe position, and to build a church there, for the hermits living
in the neighbourhood. That this alone was sufficient to draw many new
hermits thither, and to found a new belief as to the position of the
Mountain of the Law, if this were not already there, is quite
comprehensible. But as to how the two opinions in the next following
centuries came together, we have no certain testimony whatever. Under
any circumstances, one would have to take care, if, after the founding
of Pharan, the mountain Sinai is often mentioned, to understand by it
the Gebel Mûsa. As a rule, the whole range of mountains in the peninsula
is intended by it. When, for example, already in the year 536, therefore
probably before the building of the church, at the _Concilium sub Mema_,
at Constantinople, a _Theonas presbyter et legatus S. montis Sinai et
deserti Raitha et S. ecclesiæ Pharan_ (Θεωνῦς ἐλεῷ Θεοϋ πρεσβύτερος καὶ
ἀποκρισίάριος τοϋ ἁγίου ὄρους Σινᾶ καὶ τῆς ἐρήμου Ῥαιθοϋ καὶ τῆς κατὰ
Φαράν ἁγίας ἐκκλησίας. _Harduin_, vol. ii. p. 1281) is signed, the
Church of Pharan would probably be first named as undoubtedly the most
important centre and bishop’s seat, if the monks all around the vicinity
were not looked upon as the more important, and therefore put first. Le
Quien (vol. iii. p. 735) mentions the _Episcopi Pharan sive montis
Sinai_ in one series, and as the earliest with the latter title the
above-mentioned Bishop Jorius (†1033). Since then, and even since
Eutychius (c. 940), the denomination of the single mountain of Gebel
Mûsa as Sinai is certainly undoubted.
INDEX
OF
GEOGRAPHICAL NAMES.
A.
Abahuda, 270.
Abatou, 123.
Abdebab, 146.
Abd el Qurna, 274, 309.
Abdîn, 187.
Abke, 269.
Abu Dôm, 247, 256.
Abu el Abás, 185.
Abu Hammed, 132, 137, 146, 148.
Abu Haras, 132, 178.
Abu Hashîn, 151.
Abu Nugara, 146.
Abu Roash, 35, 64.
Abu Shar, 330.
Abu Simbel, 270.
Abu Tleh, 238.
Abu Zelîmeh, 333, 348.
Abydos, 94, 114.
Acca, 349.
Adererât, 146.
Agamîeh, 88.
Ἀin el Haramîeh, 392.
Aithi, 395.
Akoris, 100.
Alabastron, 113.
Alexandria, 7, 11, 389.
Amâra, 266.
Amarna, 94, 111, 113, 374.
Ambukôl, 259.
Anîve, 274.
Antinoe, 110.
Arbagi, 177.
Argo Island, 262.
Argôusene, 264.
Asasîf, 297.
Assuan, 99, 118.
Assur, 157.
Astaboras, 152.
Atbara, 152.
Atfeh, 13.
Athirib (Athribis), 389.
Axum, 91.
B.
Bachît, 258.
Bahîuda, Desert of, 237.
Bahr bela mâ, 85, 140.
Bahr Jussuf, 82, 87.
Bahr Sherkieh, 85.
Bahr Wardani, 85.
Bâlbek, 407.
Barkal, 245.
Begerauîeh, 156, 160.
Behbet el hager (Iseum), 389.
Belled e’ Nûba, 255.
Bellel, 255.
Benihassan, 94, 107, 110.
Benisuef, 93, 374.
Ben Naga, 160, 162, 165, 213, 217.
Bersheh, 94, 110, 113.
Berut, 394.
Beth el Walli, 124.
Bethin, 392.
Biahmu, 87.
Bigeh, 119.
Bireh, 392.
Birqet el Qorn, 82, 83, 86, 88.
Bisheh, 88.
Blue River, 172.
Britân, 407.
Bsherreh, 414.
Bulaq, 14.
Byblus, 418.
C.
Cairo, 14, 51, 89, 91.
Carmel, 394.
Chartûm, 133, 134, 168, 206, 207, 211.
Chemmis, 113.
Chôreb, or Hôreb, 336, 351.
Chôr el Ammer, 240.
Chôsh e’ Gurûf, 255.
Crôcodilopolis, 88.
D.
Dáhela, 188.
Dahshûr, 64, 90.
Dakkeh, 124.
Dal Hani, island, 156.
Damascus, 400.
Dâmer, 137, 152, 156.
Damietta, 389.
Danqêleh, 231.
Darmali, 255.
Debbet e’ Ramleh, 346.
Debôd, 124.
Dendera, 94, 107, 114, 374.
Dendûr, 124.
Dêr el ahmar, 409.
Dêr el bachît, 304.
Dêr el bahri, 304.
Dêr el medinet, 304.
Derr, 264.
Dimeh, 89.
Dongola (Old), 251.
Dongola (New), 261.
E.
Echmim, 113.
Edfu, 116.
Eileithyia, 115.
El Ἀin, 397.
El Bosra, 112, 113.
El Chôr, 151.
El Elâm, 85, 87.
Elephantine, 119.
El Gôs, 239.
El Guês, 231, 234.
El Hessue, 368.
Elim, 351.
El Kab, 115.
Esneh, 115.
E’ Sûr, 131.
F.
Fadnie, 163.
Faiûm, 69, 88, 90.
Fidimin, 88.
G.
Gabushîe, 217.
Gauâta, 99, 113.
Gebel, 231.
Gebel Adar Auîb, 146.
Gebel Ashtân, 167.
Gebel Abrak, 142.
Gebel Abu Sheqere, 335.
Gebel Barqugrês, 239.
Gebel Buêrib, 162.
Gebel Dochân, 321, 328.
Gebel el Bâb, 140.
Gebel Enned, 331.
Gebel e’ Tih, 346.
Gebel Farût, 146.
Gebel Fatireh, 320.
Gebel Graîbât, 146.
Gebel Hammâm, 333, 355.
Gebel Katherin, 335.
Gebel Lagâr, 165.
Gebel Maqàl, 255.
Gebel Mograb, 146.
Gebel Mûsa, 334.
Gebel e’ Naga, 163, 165.
Gebel Rauiân, 167.
Gebel Roft, 143, 146.
Gebel Sefsâf, 336.
Gebel Selîn, 113.
Gebel Abu Sengât, 146.
Gebel Sergên, 238.
Gebel Abu Sibha, 146.
Gebel Silsilis, 116.
Gebel Um Shômar, 335, 342.
Gebel Zeit, 313, 319, 331.
Ge’ah, 333.
Gedideh, 287.
Geg, 151.
Genna, 157.
Gennin, 393.
Gerashâb, 167.
Gerf e’ Shech, 255.
Gerf Hussên, 125.
Gertassi, 124.
Gezîret el Qorn, 88.
Ghadine, 231.
Gharag, Lake, 89.
Gibraltar, 6.
Gilif, Desert, 237.
Gizeh, 18.
Gôba, 404.
Gomra, Island, 157.
Gôs Basabir, 167.
Gôs Burri, 234, 238.
Goshen, 21.
H.
Haipha, 394.
Haluf, 255.
Hannik, 264.
Hamamât, 318.
Hamdab, 252.
Heliopolis, 17.
Hellet el Bib, 253.
Hellet e’ Soliman, 204.
Hermonthis, 115.
Hieras Kaminos, 125.
Hobi, Island, 162.
Hôreb (Choreb), 336, 351.
Howara, 76.
I.
Ibrim, 270.
Jericho, 392.
Jerusalem, 391.
Illahûn, 69.
Ishishi, Island, 251.
K.
Kalabsheh, 272.
Kamlin, 173, 176.
Karnak, 280.
Kasinqar, 251, 255.
Keli, 233, 234.
Kerak, 396.
Kermân, 393.
Koi, 264.
Kôm el Birât, 308.
Konosso, 119.
Korte, 125.
Korusko, 100, 127, 129.
Kossêr, 319.
Kûeh, 252.
Kummeh, 268.
Kurru, 256.
L.
Labyrinth, 67, 78.
Libanon, 410.
Lisht, 44, 69.
Luqsor, 95, 96, 287.
Lycopolis, 95.
M.
Mágeqa, 241.
Mandera, 132, 172.
Malta, 7.
Mara, 354.
Marûga, 231, 232, 235.
Massani, 255.
Matarieh, 21.
Mechêref, 147, 154.
Medînet el Fairûn, 83, 88.
Medînet Habu, 96, 291, 294.
Medînet Mâdi, 89.
Medînet Nimrud, 89.
Megdel, 395.
Mehendi, 126.
Meidum, 44, 69.
Mekseh, 395.
Memphis, 19, 54, 67.
Melâh, 212.
Méraui, 232, 249.
Meroe, 152, 157, 161, 226, 232, 252.
Mesaurât, 165.
Mesaurât el Kirbegân, 165, 167.
Mesaurât e’ Raga, 165.
Mesaurât e’ Sofra, 165.
Messaid Fountain, 330.
Metamme, 163.
Mitrahinneh, 55.
Mogrân, 152.
Moeris, Lake, 69, 82.
Mosh, 264.
Mundora, 146.
Myos hormos, 330.
N.
Nablûs, 392.
Naga, 160, 162, 165, 233.
Naharîeh, 13.
Nahr el Kelb, 418.
Nakb el egaui, 334.
Nakb el haui, 338.
Napata, 246, 249.
Nazareth, 391.
Nebbi Shît, 406.
Nekleh, 13.
Nesleh, 89.
Noah’s Grave, 396.
Nuri, 243, 245.
O.
Okmeh, 267.
Ombos, 116.
P.
Panopolis, 113.
Pharân, 342.
Philæ, 95, 118, 122.
Philotera, 330.
Pompey’s Pillar, 11.
Primis, 126.
Pselchis, 100, 125.
PYRAMIDS OF
Abu Roash, 25.
Abusir, 51.
Dahshûr, 64.
Gizeh, 18, 32.
Howara (labyrinth), 67, 78.
Illahûn, 69.
Lisht, 44, 69.
Merdûm, 44, 69.
Memphis, 14, 67.
Méroe, 157, 226.
Saqâra, 44.
Zauiet el Arrian, 35.
Q.
Qala, 178, 231.
Qasr e’ Salat, 114.
Qasr Qerûn, 89.
Qeneh, 313, 316, 372.
Qirre Mountains, 167.
Qirsh, 272.
Qurna, 96, 104, 270, 294.
R.
Râha, plain, 339.
Raphidîm, 355.
Rigah, 64.
Roda, 36.
Româli, 189.
Rosetta, 120.
S.
Saba Doleb, 183.
Sabagûra, 272.
Sâ el Hagar (Sais), 13.
Saffi, island, 254.
Sagâdi, 157.
Saï, island, 266.
Saida, 394.
Salamât, Sanamât, 292.
Salame, 255.
Salhîeh, 405.
Samanub (Sebennytus), 389.
San, 389.
Saqâra, 44, 51, 62, 67, 74, 77.
Sarbut el Châdem, 345, 353.
Shataui, 270.
Shendi, 162, 163, 213.
Sebastiêh, 392.
Sebûa, 125.
Sedeïnga, 266.
Selajîn, 88.
Selama, 163.
Selûn, 392.
Semneh, 268, 294.
Sennâr, 186, 189.
Serbâl, 334.
Sero, 155, 189.
Sêse, 265.
Sêsebi, 265.
Sin, desert, 335.
Sinai, 336.
Sinai, convent, 334.
Siut, 94, 112, 113.
Soba, 172, 205.
Soleb, 265.
Sorîba, 190, 192.
Suk el Barada, 405.
Sur (Tyre), 394.
Surarîeh, 93.
Surîe Abu Ramle, 211.
T.
Tabor, 393.
Taîba, 203.
Talmis, 124.
Tamaniât, 211.
Tamîeh, 86, 90.
Tanis, 389.
Tanqassi, 156, 256.
Tarablûs, 417.
Teirîeh, 14.
Tel Emdîeh, 397.
Thana, island, near Gorata, in Ethiopia, 91.
Thebes, 93, 114, 274, 277, 279.
Tiberias, 393.
Tifâr, 259.
Tombos, 264.
Tôr, 313, 319, 333.
Tripolis, 417.
U.
Urn Shebah, 243.
Urn Shômar, _v._ Gebel Um Shômar, 342.
W.
Wadi Auateb, 163, 164, 165.
Wadi Abu Dôm, 242.
Wadi Abu Harod, 240.
Wadi Aleyât, 340.
Wadi Bahr Hátab, 141.
Wadi Delah, 141.
Wadi el Arab, 271.
Wadi el Kirbegân, 113, 162, 165, 167.
Wadi el Mehet, 240.
Wadi el Uêr, 240.
Wadi e’ Sheikh, 338.
Wadi e’ Sileha, 165.
Wadi e’ Sofra, 160, 165.
Wadi e’ Sufr, 141, 157.
Wadi Firân, 340.
Wadi Gazal, 243.
Wadi Gaqedûl, 240.
Wadi Gharandel, 354.
Wadi Gûah el âlem, 230.
Wadi Halfa, 100, 108, 134.
Wadi Hebrân, 333.
Wadi Ibrîm, 271.
Wadi Kalas, 242.
Wadi Kenus, 271.
Wadi Maghâra, 335, 353.
Wadi Mokatteb, 344.
Wadi Murhad, 144.
Wadi Nasb, 348, 353.
Wadi Nûba, 271.
Wadi Qeneh, 345.
Wadi Rim, 339.
Wadi Shebêkeh, 353.
Wadi Sebûa, 127.
Wadi Selâf, 339.
Wadi Sich, 346.
Wadi Síqelji, 341.
Wadi Sittere, 346.
Wadi Taibe, 353.
Wadi Teresîb, 162.
Wed Mêdineh, 190, 194, 207.
Wed Negûdi, 183.
White River, 171.
Z.
Zachleh, 395.
Zahêra, 417.
Zani, 91.
Zauiet el Arrian, 35, 64.
Zauiet el Meitîn, 107.
Zebedêni, 398.
Zerîn, 393.
Zûma, 257.
PRINTED BY COX (BROTHERS) AND WYMAN, GREAT QUEEN-STREET.
FOOTNOTES:
[1] On the sudden death, soon after our departure from Palestine, of
Bishop Alexander, Gobat was selected by H.M. the King of Prussia as
the Protestant bishop of Jerusalem, which post he has filled with good
success since 1846.
[2] The firman of the Viceroy, with the most unlimited permission
to carry on all excavations that I should think desirable, with a
recommendation addressed to the local governments to support me, was
given to me before my departure from Alexandria. All the work-people
and tools that were necessary for the formation and transportation of
our collection of antiquities, were demanded for wages by the Khawass
given us by the government, under the authority of the firman, from
the Sheîkh of the next village, and nowhere refused. The monuments
from the southern provinces were transported in government barks from
Mount Barkal to Alexandria, and to them were added three tombs from the
neighbourhood of the great Pyramid of Gizeh, which, with the assistance
of the four workmen purposely sent from Berlin, were carefully taken to
pieces, and embarked opposite Old Cairo. At my departure from Egypt,
a written permission was given me to export the collection, and the
articles were formally presented to his Majesty the King of Prussia by
the Viceroy.
These peculiar favours, at a time when all private travellers,
antiquarian speculators, and even diplomatists, were especially
interdicted by the Egyptian government from obtaining and taking away
antiquities, did not fail to gain our expedition some unfavourable
opinions. We were particularly blamed for having a destructive energy,
which, under the ascribed circumstances, would have taken for granted
a species of peculiar barbarism among our company. For, as we did
not, like many of our rivals, dig out and remove the monuments, which
had mostly been hidden below the surface, in haste by night, and with
bribed assistance, but at our leisure, and with the open co-operation
of the authorities, as well as under the eyes of many travellers--every
carelessness with respect to these monuments left behind us, of which
they had formed a part, would have been the more reprehensible, the
easier such carelessness was to be avoided. But on the value of the
monuments, we might esteem ourselves to have a more just judgment
than the greater number of the generality of travellers or collectors
usually possess; and we were not in danger of allowing it to be dulled
by self-interest, as we did not select the monuments for ourselves, but
as the agents of our government, for the Royal Museum at Berlin, and
therefore for the benefit of science and an inquiring public.