Muhammad al-Idrisi
Tabula Rogeriana
1154 CE
translated by Jason Colavito
2026
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NOTE |
Muhammad al-Idrisi (1100-1165 CE) was a Muslim geographer whom the Norman king Roger II of Sicily commissioned to create a geographic atlas of the world. Completed in 1154 CE, the Tabula Rogeriana, as it is known in the West, contained information about seven climatic regions. Two sections deal with Egypt, within which are embedded passages about myths and legends of Ancient Egypt, taken from earlier writers. Of particular note are areas where al-Idrisi differs from other writers on Egypt. A structure similar to, though apparently smaller than, the “Old Woman’s Wall” of Queen Dalūka is here attributed to Joseph. The pyramids are identified as the work of Yaʿmūr ibn Shaddād, the son of Shaddād ibn ‘Ād, the latter a popular choice for pyramid-builder among Arab Muslims that writers citing native Coptic sources rejected. Most importantly, al-Idrisi gives in full the myth that Hermes built the Temple of Akhmim before the flood. This story is only alluded to in the surviving summary of Abu Ma‘shar’s The Thousands, the likely ultimate source for al-Idrisi’s account, and al-Mas‘udi gives some of the details without mentioning Hermes. The text makes clear that the story is a direct adaptation of the Pillars of Wisdom narrative associated with Enoch (who was identified with Hermes), best known from Flavius Josephus. My translation is from 1836 French edition. I have omitted the quotation marks the translator placed around most paragraphs to indicate that they were probably derived from earlier writers.
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THE EXCURSION OF ONE EAGER
TO PENETRATE THE DISTANT HORIZONS
The Second Climate
FOURTH PART
[...]
Akhmim and El-Balyana are two cities featuring a great number of (ancient) edifices; in their vicinity, sugarcane is cultivated, and date palms grow in abundance. In Akhmim stands the structure known as al-Berba, said to have been built by the great Hermes before the Deluge. Through the practice of his art, this figure foresaw that the world was destined to perish in a catastrophe; yet, he could not determine whether this would occur by water or by fire. Consequently, he first commissioned the construction of buildings made of earth, devoid of any combustible materials, and adorned them with paintings and scientific emblems. His reasoning was that, should the world perish by fire, these structures would endure, and indeed, they would gain in solidity, thereby allowing posterity to read the knowledge he had inscribed. Subsequently, he ordered the construction of edifices made of extremely hard stone; within them, he had depicted all the sciences he deemed essential for mankind, declaring: “If the catastrophe comes by water, the earthen structures will dissolve; yet these stone edifices will endure, and the sciences shall not perish.”
When the deluge arrived, events unfolded exactly as Hermes had foreseen. Moreover, structures of this same type exist at both Esna and Dendera; yet the one at Akhmim is the most solidly constructed and the most remarkable for the beauty of its sculptures; indeed, one finds there not only depictions of the celestial bodies but also representations of various arts, as well as a great number of inscriptions. The edifice is situated in the center of Akhmim, as we have stated.
[...]
Akhmim and El-Balyana are two cities featuring a great number of (ancient) edifices; in their vicinity, sugarcane is cultivated, and date palms grow in abundance. In Akhmim stands the structure known as al-Berba, said to have been built by the great Hermes before the Deluge. Through the practice of his art, this figure foresaw that the world was destined to perish in a catastrophe; yet, he could not determine whether this would occur by water or by fire. Consequently, he first commissioned the construction of buildings made of earth, devoid of any combustible materials, and adorned them with paintings and scientific emblems. His reasoning was that, should the world perish by fire, these structures would endure, and indeed, they would gain in solidity, thereby allowing posterity to read the knowledge he had inscribed. Subsequently, he ordered the construction of edifices made of extremely hard stone; within them, he had depicted all the sciences he deemed essential for mankind, declaring: “If the catastrophe comes by water, the earthen structures will dissolve; yet these stone edifices will endure, and the sciences shall not perish.”
When the deluge arrived, events unfolded exactly as Hermes had foreseen. Moreover, structures of this same type exist at both Esna and Dendera; yet the one at Akhmim is the most solidly constructed and the most remarkable for the beauty of its sculptures; indeed, one finds there not only depictions of the celestial bodies but also representations of various arts, as well as a great number of inscriptions. The edifice is situated in the center of Akhmim, as we have stated.
[...]
The Third Climate
FOURTH PART
This section comprises—aside from the description of Santarié—that of the deserts extending as far as the territories of Barca and Alexandria; that of various parts of Upper and Lower Egypt, reaching to the Great Nile; that of the Fayyum; that of the Rif in Middle Egypt; and, in general, that of the districts of Lower Egypt that are subordinate to Misr or form part of its territory. God willing, we shall describe all these lands in detail—with order, continuity, and clarity—as well as the monuments and curiosities of Egypt, its exports and imports, and the methods for measuring the water levels.
[…]
As for Alexandria—it is a city built by Alexander, who gave it his name. It is situated on the shores of the Mediterranean, where one may observe astonishing vestiges and still-standing monuments “that attest to the authority and power of the man who raised them, as much as to his foresight and knowledge. This city is encircled by strong walls and beautiful orchards. It is vast, filled with numerous tall buildings, and is both commercial and wealthy. Its streets are wide and its structures solid; the houses are paved with marble, and the lower vaults of the buildings are supported by sturdy columns. Its markets are spacious and its surrounding lands productive.”
The waters of the Nile, which flows to the west of the city, pass through aqueducts beneath the houses and reach a series of dark cisterns situated adjacent to one another; as for the city itself, it is well-lit and impeccably constructed. There stands a minaret (or rather, a lighthouse) that is unparalleled in the world in terms of both structure and solidity; for—quite apart from the fact that it is built of excellent stone of the variety known as Kedan—the courses of these stones are bonded together with molten lead, and the joints adhere so tightly that the entire structure is indissoluble, even though the waves of the sea, on the northern side, ceaselessly batter the edifice. The distance separating the lighthouse from the city is one mile by sea and three miles by land. Its height is 300 cubits—measured according to the standard known as rechachi—which is equivalent to three spans; this amounts to a total height of 100 fathoms: 96 fathoms up to the dome, and 4 fathoms for the height of the dome itself. From the ground to the middle gallery, the distance measures exactly 70 fathoms; and from that gallery to the summit (of the lighthouse), 26 fathoms. One ascends to this summit via an internal staircase, which is of the same width typically found in staircases built within towers. This staircase terminates roughly halfway up (the lighthouse), at which point the structure begins to narrow on all four sides. Within the interior, beneath the staircase, living quarters have been constructed. From the gallery level upward, the lighthouse continues to rise toward its summit, tapering ever more sharply until it reaches a point where a single man can encircle it with his arms. From this same gallery, one continues the ascent to the summit via a second staircase—one of narrower dimensions than the lower flight; this upper staircase is pierced throughout its length with windows designed to provide light to those climbing, “and so that they may properly place their feet as they ascend.”
This edifice is singularly remarkable, as much for its height as for its solidity; it is highly useful, in that a fire is kept burning there night and day to serve as a signal to mariners during their voyages. They recognize this fire and steer their course accordingly, for it is visible from a distance of one maritime day (100 miles). By night, it appears as a star; by day, its smoke can be discerned.
Alexandria is situated at the head of a gulf and is surrounded by a plain and a vast desert, wherein there are neither mountains nor any landmarks suitable for use as navigational aids. Were it not for the beacon just mentioned, the majority of vessels making for this destination would lose their way. This beacon is known as fanoas, and it is said that the man who built the lighthouse was the very same individual who commissioned the construction of the pyramids located on the borders of the territory of Fustat, to the west of the Nile. Others, however, maintain that this edifice is one of those erected by Alexander at the time of Alexandria’s founding. God alone knows the truth of the matter. Near this city stand the two “needles” (obelisks). These are two quadrangular stone shafts, tapering toward the summit. The height of one of these obelisks measures 76.5 fathoms, while the width of each face of its base is 10 spans (90 inches), yielding a total circumference of 40 spans. Inscriptions in Syriac characters can be seen upon them. The author of the Book of Wonders reports that these obelisks were quarried from the mountain of Tarim—located in the western reaches of Egypt. Inscribed upon one of them is the following text:
“I, Yaʿmūr ibn Shaddād, built this city at an age still far removed from old age—when my death seemed not yet imminent, nor my hair yet whitened by the years; at a time when stones were like clay, and when men knew no other master than Yaʿmūr. I raised the city’s porticoes, I made its rivers flow, I planted its trees; I sought to surpass the ancient kings who once governed it by having admirable monuments constructed within its walls. I therefore dispatched Thabūt ibn Mara, of the tribe of ‘Ād, and Makdam ibn al-Ūmar (or al-Ghomar)—son of Abi Keghal the Thamudite—to the red-hued mountain of Tarim. From there, they quarried two stones which they bore back here upon their backs; and when Thabūt suffered a broken rib, I dedicated the peoples of my kingdom to his service. Fedan ibn Djarūd al-Mūtefeki erected these stones for me in a time of great prosperity.”
It is said that the audience hall of Solomon, son of David—which can be seen to the south of Alexandria—was built by the same Yaʿmūr ibn Shaddād. Others attribute its construction to Solomon himself. The columns and arches of this edifice still stand to this day. It forms an oblong rectangle; at each extremity stand sixteen columns, and along the two longitudinal sides, sixty-seven. In the northern corner stands a column of immense dimensions, surmounted by a capital and resting upon a marble entablature; the sides of this base are square in shape and measure 80 spans (approximately 60 feet) in circumference. The height of the column, from its base to its capital, is 9 fathoms. The capital is carved and chiseled with great artistry, and is affixed in a most secure manner. Furthermore, this column stands in isolation, and there is no one—whether in Alexandria or elsewhere in Egypt—who knows why it was placed there as a solitary pillar. Today, it leans at a considerable angle; yet, owing to the solidity of its construction, it appears to be in no danger of toppling over.
[…]
As for the city of Fustat—or Misr—it derived its name from Misraim, the son of Ham, son of Noah (peace be upon him!), who was its founder from its very inception. The ancient Misr was also known as Ain Shams; however, when—in the early days of Islam—Amr ibn al-Aas and the Muslims accompanying him arrived and took possession of the city, they encamped around Fustat and settled the area of Misr—that is to say, the site where the present-day Misr is situated.
[…]
To the south of Fustat lies the town of Manf, and to the north, the city known as Ain Shams; both are of modest size and situated opposite Mount Muqattam. It is said that these were pleasure resorts during the time of Pharaoh (upon whom be the divine curse!).
Manf is today, for the most part, in ruins. Ain Shams, however, remains in a good state of preservation. At the summit of Muqattam lies a place known as Pharaoh’s Furnace. There, a mirror was once mounted, set in motion by means of a mechanism. Whenever he (the King) departed from either of the two cities—that is to say, from Manf or from Ain Shams—he would dispatch a man to this site to position the mirror in such a way that the King’s image remained constantly before the eyes of the inhabitants, ensuring that the reverential awe he inspired never ceased to hold sway over them.
In the vicinity of Fustat, the crocodile is by no means a ‘harmful’ animal; indeed, it is said that—whether descending from Upper Egypt or making its way up the Nile—upon reaching the latitude of Fustat, it swims inverted on its back until it has passed beyond the city. It is further added that this is the effect of a talisman; thus, the crocodile poses no threat at Rūssir, whereas it is dangerous at Ashmun—even though these two places are separated only by the width of the Nile. Nothing could be more astonishing.”
At Ain Shams, near Fustat, grows the balsam—a plant from which balm is extracted. No other place in the world is known to produce this substance. “Below Fustat lies the very pleasant village of Sirwa, where highly renowned mead is produced. Adjoining the territory of Fustat is the Muqattam, home to the tombs of various prophets—such as Joseph, Jacob, and other Israelites (peace be upon them!).
Six miles from Misr, one can see the pyramids. They were constructed upon a level plateau, and nowhere in the surrounding vicinity is there any mountain containing stone suitable for building. The height of each pyramid, measured from the ground, is 400 cubits, and its circumference at the base is equal to its height. The entire structure is built from stone blocks measuring five spans in height and fifteen—or ten—in length, varying more or less as the architecture requires. These blocks are joined (sealed) one to another; as the edifice rises above ground level, its proportions gradually narrow, such that its very summit offers barely enough space for a camel to rest.
He who wishes to travel to the pyramids by land crosses the bridge at Giza, then proceeds to the village of Daliqbūn—where the Prison of Joseph (peace be upon him!) is located—a distance of 3 miles.
From Dahshūn to the two pyramids, the distance is 5 miles; and from the pyramids to the nearest bank of the Nile, it is 5 miles.
On the surfaces of their walls, one can discern certain inscriptions—partially effaced—and within the interior of each lies a passageway through which one may walk. Between the two pyramids exists an underground canal, excavated to provide passage from one to the other. It is said that these monuments serve as the tombs of kings, and that, prior to being repurposed for this use, they served as granaries for grain.
The territory of the Fayum is fertile, abundant in fruits, in grains, and particularly in rice. The air there is pernicious to those who come from distant lands, and (in general) to foreigners.
In the Fayum, one sees the vestiges of great structures, and its territory bears the same name as the city. These structures, which encircled the entire Fayum, stood at the foot of a wall that enclosed all the districts of the Fayum, containing within its precincts all its cities and inhabited places. So little remains of this wall today that it amounts to virtually nothing.
The El Lāhūn River [i.e. canal] was excavated, and waters were channeled into it by Joseph the Righteous (peace be upon him!).
As he had grown old, the King desired to grant him rest and relieve him of the burden of public affairs; moreover, the number of his servants, as well as the members of his own family and his father’s family, had by then increased considerably. The King therefore granted him the territory of the Fayum—a region that was then a marshland into which waters drained, and where rushes and reeds grew—a state of affairs that displeased the King, for this lake lay in close proximity to his own residence.
When he had bestowed it upon Joseph, the latter proceeded toward the region of Soul, where he had the canal—known by the name of “Menhi”—excavated, extending it as far as the site of El Lāhūn. Next, he constructed (the dike) of El Lāhūn, and consolidated it using stones both large and small, lime, bricks, and shells, (forming) a structure resembling a high wall; at its summit, and toward its center, he had a gate installed. Behind it, he excavated a canal that extended across the Fayum region, toward the east. He had another excavated toward the west, which converged with the first as it passed along the outskirts of the Fayum—a (territory) known as Tanhimat. The water flowed from the valley into the eastern canal, and thence toward the Nile. As for the waters of the western canal, they flowed out into the desert of Tanhimat to the west, and absolutely nothing of them remained; all this took place within the span of a few days. Then he (Joseph) gave the order to set to work. They cut down the reeds and aquatic plants found there, as well as the clumps of rushes and the tamarisks—all while the waters were flowing into the Nile. These waters then entered the Menhi canal and reached El Lāhūn. Next, they breached (the dike) at the point leading to the canal of the Fayum. The waters thus flowed into this province, irrigated it, and covered its entire surface, such that it became (like) a vast sheet of water. All this work was completed in seventy days; and when it was finished, the King, upon beholding it, remarked: “Behold, a work worthy of a thousand days!” That is where the name El-Fayum comes from.
Then Joseph said to the King: “The public good requires that you entrust to me one family for each district of Egypt.” The King having consented to this, Joseph ordered that a village be built for each of these families. There were eighty-five families; thus, there were eighty-five villages. When the construction was complete, Joseph allotted to each village a quantity of water sufficient to irrigate the lands—but nothing in excess of that—and then assigned to each community the water necessary for their drinking needs during the very period of the waters’ recession. Such is the description of the Fayum.
[…]
[…]
As for Alexandria—it is a city built by Alexander, who gave it his name. It is situated on the shores of the Mediterranean, where one may observe astonishing vestiges and still-standing monuments “that attest to the authority and power of the man who raised them, as much as to his foresight and knowledge. This city is encircled by strong walls and beautiful orchards. It is vast, filled with numerous tall buildings, and is both commercial and wealthy. Its streets are wide and its structures solid; the houses are paved with marble, and the lower vaults of the buildings are supported by sturdy columns. Its markets are spacious and its surrounding lands productive.”
The waters of the Nile, which flows to the west of the city, pass through aqueducts beneath the houses and reach a series of dark cisterns situated adjacent to one another; as for the city itself, it is well-lit and impeccably constructed. There stands a minaret (or rather, a lighthouse) that is unparalleled in the world in terms of both structure and solidity; for—quite apart from the fact that it is built of excellent stone of the variety known as Kedan—the courses of these stones are bonded together with molten lead, and the joints adhere so tightly that the entire structure is indissoluble, even though the waves of the sea, on the northern side, ceaselessly batter the edifice. The distance separating the lighthouse from the city is one mile by sea and three miles by land. Its height is 300 cubits—measured according to the standard known as rechachi—which is equivalent to three spans; this amounts to a total height of 100 fathoms: 96 fathoms up to the dome, and 4 fathoms for the height of the dome itself. From the ground to the middle gallery, the distance measures exactly 70 fathoms; and from that gallery to the summit (of the lighthouse), 26 fathoms. One ascends to this summit via an internal staircase, which is of the same width typically found in staircases built within towers. This staircase terminates roughly halfway up (the lighthouse), at which point the structure begins to narrow on all four sides. Within the interior, beneath the staircase, living quarters have been constructed. From the gallery level upward, the lighthouse continues to rise toward its summit, tapering ever more sharply until it reaches a point where a single man can encircle it with his arms. From this same gallery, one continues the ascent to the summit via a second staircase—one of narrower dimensions than the lower flight; this upper staircase is pierced throughout its length with windows designed to provide light to those climbing, “and so that they may properly place their feet as they ascend.”
This edifice is singularly remarkable, as much for its height as for its solidity; it is highly useful, in that a fire is kept burning there night and day to serve as a signal to mariners during their voyages. They recognize this fire and steer their course accordingly, for it is visible from a distance of one maritime day (100 miles). By night, it appears as a star; by day, its smoke can be discerned.
Alexandria is situated at the head of a gulf and is surrounded by a plain and a vast desert, wherein there are neither mountains nor any landmarks suitable for use as navigational aids. Were it not for the beacon just mentioned, the majority of vessels making for this destination would lose their way. This beacon is known as fanoas, and it is said that the man who built the lighthouse was the very same individual who commissioned the construction of the pyramids located on the borders of the territory of Fustat, to the west of the Nile. Others, however, maintain that this edifice is one of those erected by Alexander at the time of Alexandria’s founding. God alone knows the truth of the matter. Near this city stand the two “needles” (obelisks). These are two quadrangular stone shafts, tapering toward the summit. The height of one of these obelisks measures 76.5 fathoms, while the width of each face of its base is 10 spans (90 inches), yielding a total circumference of 40 spans. Inscriptions in Syriac characters can be seen upon them. The author of the Book of Wonders reports that these obelisks were quarried from the mountain of Tarim—located in the western reaches of Egypt. Inscribed upon one of them is the following text:
“I, Yaʿmūr ibn Shaddād, built this city at an age still far removed from old age—when my death seemed not yet imminent, nor my hair yet whitened by the years; at a time when stones were like clay, and when men knew no other master than Yaʿmūr. I raised the city’s porticoes, I made its rivers flow, I planted its trees; I sought to surpass the ancient kings who once governed it by having admirable monuments constructed within its walls. I therefore dispatched Thabūt ibn Mara, of the tribe of ‘Ād, and Makdam ibn al-Ūmar (or al-Ghomar)—son of Abi Keghal the Thamudite—to the red-hued mountain of Tarim. From there, they quarried two stones which they bore back here upon their backs; and when Thabūt suffered a broken rib, I dedicated the peoples of my kingdom to his service. Fedan ibn Djarūd al-Mūtefeki erected these stones for me in a time of great prosperity.”
It is said that the audience hall of Solomon, son of David—which can be seen to the south of Alexandria—was built by the same Yaʿmūr ibn Shaddād. Others attribute its construction to Solomon himself. The columns and arches of this edifice still stand to this day. It forms an oblong rectangle; at each extremity stand sixteen columns, and along the two longitudinal sides, sixty-seven. In the northern corner stands a column of immense dimensions, surmounted by a capital and resting upon a marble entablature; the sides of this base are square in shape and measure 80 spans (approximately 60 feet) in circumference. The height of the column, from its base to its capital, is 9 fathoms. The capital is carved and chiseled with great artistry, and is affixed in a most secure manner. Furthermore, this column stands in isolation, and there is no one—whether in Alexandria or elsewhere in Egypt—who knows why it was placed there as a solitary pillar. Today, it leans at a considerable angle; yet, owing to the solidity of its construction, it appears to be in no danger of toppling over.
[…]
As for the city of Fustat—or Misr—it derived its name from Misraim, the son of Ham, son of Noah (peace be upon him!), who was its founder from its very inception. The ancient Misr was also known as Ain Shams; however, when—in the early days of Islam—Amr ibn al-Aas and the Muslims accompanying him arrived and took possession of the city, they encamped around Fustat and settled the area of Misr—that is to say, the site where the present-day Misr is situated.
[…]
To the south of Fustat lies the town of Manf, and to the north, the city known as Ain Shams; both are of modest size and situated opposite Mount Muqattam. It is said that these were pleasure resorts during the time of Pharaoh (upon whom be the divine curse!).
Manf is today, for the most part, in ruins. Ain Shams, however, remains in a good state of preservation. At the summit of Muqattam lies a place known as Pharaoh’s Furnace. There, a mirror was once mounted, set in motion by means of a mechanism. Whenever he (the King) departed from either of the two cities—that is to say, from Manf or from Ain Shams—he would dispatch a man to this site to position the mirror in such a way that the King’s image remained constantly before the eyes of the inhabitants, ensuring that the reverential awe he inspired never ceased to hold sway over them.
In the vicinity of Fustat, the crocodile is by no means a ‘harmful’ animal; indeed, it is said that—whether descending from Upper Egypt or making its way up the Nile—upon reaching the latitude of Fustat, it swims inverted on its back until it has passed beyond the city. It is further added that this is the effect of a talisman; thus, the crocodile poses no threat at Rūssir, whereas it is dangerous at Ashmun—even though these two places are separated only by the width of the Nile. Nothing could be more astonishing.”
At Ain Shams, near Fustat, grows the balsam—a plant from which balm is extracted. No other place in the world is known to produce this substance. “Below Fustat lies the very pleasant village of Sirwa, where highly renowned mead is produced. Adjoining the territory of Fustat is the Muqattam, home to the tombs of various prophets—such as Joseph, Jacob, and other Israelites (peace be upon them!).
Six miles from Misr, one can see the pyramids. They were constructed upon a level plateau, and nowhere in the surrounding vicinity is there any mountain containing stone suitable for building. The height of each pyramid, measured from the ground, is 400 cubits, and its circumference at the base is equal to its height. The entire structure is built from stone blocks measuring five spans in height and fifteen—or ten—in length, varying more or less as the architecture requires. These blocks are joined (sealed) one to another; as the edifice rises above ground level, its proportions gradually narrow, such that its very summit offers barely enough space for a camel to rest.
He who wishes to travel to the pyramids by land crosses the bridge at Giza, then proceeds to the village of Daliqbūn—where the Prison of Joseph (peace be upon him!) is located—a distance of 3 miles.
From Dahshūn to the two pyramids, the distance is 5 miles; and from the pyramids to the nearest bank of the Nile, it is 5 miles.
On the surfaces of their walls, one can discern certain inscriptions—partially effaced—and within the interior of each lies a passageway through which one may walk. Between the two pyramids exists an underground canal, excavated to provide passage from one to the other. It is said that these monuments serve as the tombs of kings, and that, prior to being repurposed for this use, they served as granaries for grain.
The territory of the Fayum is fertile, abundant in fruits, in grains, and particularly in rice. The air there is pernicious to those who come from distant lands, and (in general) to foreigners.
In the Fayum, one sees the vestiges of great structures, and its territory bears the same name as the city. These structures, which encircled the entire Fayum, stood at the foot of a wall that enclosed all the districts of the Fayum, containing within its precincts all its cities and inhabited places. So little remains of this wall today that it amounts to virtually nothing.
The El Lāhūn River [i.e. canal] was excavated, and waters were channeled into it by Joseph the Righteous (peace be upon him!).
As he had grown old, the King desired to grant him rest and relieve him of the burden of public affairs; moreover, the number of his servants, as well as the members of his own family and his father’s family, had by then increased considerably. The King therefore granted him the territory of the Fayum—a region that was then a marshland into which waters drained, and where rushes and reeds grew—a state of affairs that displeased the King, for this lake lay in close proximity to his own residence.
When he had bestowed it upon Joseph, the latter proceeded toward the region of Soul, where he had the canal—known by the name of “Menhi”—excavated, extending it as far as the site of El Lāhūn. Next, he constructed (the dike) of El Lāhūn, and consolidated it using stones both large and small, lime, bricks, and shells, (forming) a structure resembling a high wall; at its summit, and toward its center, he had a gate installed. Behind it, he excavated a canal that extended across the Fayum region, toward the east. He had another excavated toward the west, which converged with the first as it passed along the outskirts of the Fayum—a (territory) known as Tanhimat. The water flowed from the valley into the eastern canal, and thence toward the Nile. As for the waters of the western canal, they flowed out into the desert of Tanhimat to the west, and absolutely nothing of them remained; all this took place within the span of a few days. Then he (Joseph) gave the order to set to work. They cut down the reeds and aquatic plants found there, as well as the clumps of rushes and the tamarisks—all while the waters were flowing into the Nile. These waters then entered the Menhi canal and reached El Lāhūn. Next, they breached (the dike) at the point leading to the canal of the Fayum. The waters thus flowed into this province, irrigated it, and covered its entire surface, such that it became (like) a vast sheet of water. All this work was completed in seventy days; and when it was finished, the King, upon beholding it, remarked: “Behold, a work worthy of a thousand days!” That is where the name El-Fayum comes from.
Then Joseph said to the King: “The public good requires that you entrust to me one family for each district of Egypt.” The King having consented to this, Joseph ordered that a village be built for each of these families. There were eighty-five families; thus, there were eighty-five villages. When the construction was complete, Joseph allotted to each village a quantity of water sufficient to irrigate the lands—but nothing in excess of that—and then assigned to each community the water necessary for their drinking needs during the very period of the waters’ recession. Such is the description of the Fayum.
[…]
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Source: P. Amédée Jaubert (ed. and trans.), Géographie d’Édrissi, vol. 1 (Paris: L’Imprimerie Royale, 1836).
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