space, where we found a great many loaded camels; soon after which we alighted from our conveyance, and I proceeded to make the best use I could of my short stay.

Suez is a seaport town of Egypt, about seventy-six miles east of Cairo, and situated at the head of the Gulf which bears its name,-the western and longer of the two arms in which the Red Sea terminates. The population, which seems to be composed almost entirely of Arabs, who are Mahomedans, is estimated at only fifteen hundred inhabitants: but this reckoning must be exclusive of numerous pilgrims and merchants, who are continually passing; this place being on the main route between Cairo and Mecca, and on that along which the commerce of Egypt with the countries to the eastward is carried on. The streets are unpaved; and the houses, in general, poorly built. The town is walled on three sides, being open to the sea on the north-east. Within the walls are some open spaces, and several khans are built around large courts. The country around is a perfect desert. Nearly all the needful supplies are brought from Cairo; but frequent caravans come from Jaffa and Jerusalem, bringing oil, tobacco, and soap. Fish is the only article of diet that is plentiful here. "Take it for all in all," says an intelligent traveller, "Suez is indisputably the most miserable place I have seen in the Levant." Situate in a region so barren and lonely, it has no attraction whatever to make it desirable as a place of residence. Notwithstanding, there are a few English residents, whom business has brought hither, as, certainly, no other inducement could have done. Oppressed with a feeling of solitude, even during my short stay in the town, I was glad to take my departure as soon as possible. Leaving Suez in the early evening on my return to Cairo, at midnight I was about half-way across the Desert; the whole time taken in crossing and re-crossing, including the stay at Suez, being only about eighteen hours.

From its position on the high road between Egypt and the east, Suez has always had an extensive transit-trade; and still more so, of course, since the opening of the overland route to India. But it can never be anything more than a place of passage. Not a garden, not a tree, not a trace of verdure. Not a drop of fresh water, the scanty supply for personal use being brought from a fountain three hours distant across the Gulf, and so brackish as to be scarcely fit for drinking. The port is accessible only by boats of from thirty to sixty tons. Steamers and other vessels moor outside a sand-bar, at a distance of nearly two miles from the town. But the smaller vessels, which trade along the coasts of the Red Sea, come close in, and find a convenient quay, besides a jetty, or pier. These vessels are of a peculiar build, and have remarkably high sterns. The sea wore a serene and even glorious aspect, as I looked upon it in the direction of its length. Its beautiful colour, contrasting with the sterile and sandy coasts on either side; the stillness which rested on its expanse ; the clear heavens above, of which it reflected the very depths ;-all these combined with its scriptural associations in imparting to it a peculiar interest. The water is transparent, even close to the shore.

The Red Sea is separated from the Mediterranean by the neck of land which connects the two continents of Asia and Africa. A few years ago a French engineer (M. de Lesseps) obtained authorization from the Pasha of Egypt to cut a ship-canal, ninety-two miles in length, across the isthmus. The project, as it seems, is to be carried out principally, if not entirely, by French capital. Whether the obstacles in the way of its ultimate success are insuperable, time only can show.

The Red Sea is upwards of fourteen hundred miles in length, and at its southern extremity communicates with the Indian Ocean by the Strait of Bab-el-Mandeb. In its northern part it bifurcates in the Gulfs of Suez and Akabah, which enclose the peninsula of Sinai. It abounds with islands and coral reefs, and is supposed by some to have derived its name from the large quantities of red coral and pink-coloured fuci which it yields; though this is more probably referred to the ancient "sea of Edom," that is, red. The surrounding country is mountainous. The south-east monsoon blows constantly for eight months of the year; and, during the remainder, the north-west monsoon. From October to May, when south winds prevail, the water rises in the north part of the sea, which then attains an elevation much beyond that of the Mediterranean. Tides have been observed at some points of the coast; but the rise and fall are not sufficient to warrant the conclusion that this sea is subject to lunar influence. The navigation is somewhat difficult, owing to sudden changes of wind and heavy gales. In the time of Solomon, two ports, Elath and Ezion-geber, were established on the Gulf of Akabah; and both Jews and Phoenicians appear to have carried on an extensive trade on this sea. After the overthrow of the Persian empire, it became the principal route of traffic between Europe and the east; which distinction it retained until the discovery of the passage round the Cape of Good Hope. It has of late recovered some of its ancient importance, as part of the direct route between Europe and India.

The Red Sea is early mentioned by the sacred historian, in connexion with the miraculous passage of the Israelites. (Exod. xiv. 21.) The width of the gulf, opposite Suez, is reckoned about four miles; and the water is shallow. On inquiry, I learnt that the depth sometimes does not exceed four feet, while at other times it is ten or twelve feet. I could see the northern extremity of the gulf, which is distant only a few miles from the town. It is most likely that the scene of the miraculous passage was within sight of the place where the town now stands; though the exact spot (a point of but little moment) may not be determined by modera research. Probably it was some miles distant to the southward of the town, and in the direction of the hills which are seen on the western side of the gulf.

The object which, in pursuance of prophecy, and of the Divine command, the Israelites had to accomplish, was to march to the borders of that pleasant land which had been promised of old to them, through their great ancestor Abraham. The direct road to Palestine from Rameses, (Goshen,) the chief seat of the Hebrews in Egypt, was to the north, by the line of

the Mediterranean Sea; and the march in this direction, if unopposed, might probably have been performed in the course of four or five weeks. But all this district, or, at least, the part of it adjoining the immediate boundary of the Holy Land, was inhabited by a strong and warlike people, called Philistines; and we are expressly told, that it was by special Divine direction that the Israelites declined the nearest road, and took, instead of it, a turn to the south or south-east. From Succoth they had advanced to Etham, north of the western branch of the Red Sea, now known by the name of the Gulf of Suez. Here they were, as Moses says, on the edge of the wilderness, or that vast desert which is situated between the rich riversoil of the Delta of Egypt, and the southern parts of Palestine. They had, in fact, very nearly headed the gulf; and, if an escape from Pharaoh was their immediate care, they had only to proceed a day's journey right forward. The nature of the ground, and the deficiency of water, would effectually check the advance of a considerable army, the chief strength of which we know to have consisted in chariots and cavalry.

At this critical juncture, however, God commanded Moses to lead the great host of the Hebrews back again from the onward road, and encamp them farther to the south, on the western (that is, the Egyptian) side of the Red Sea. The place of encampment was pointed out before Pi-hahiroth, between Migdol and the water. It is said that the name Pi-hahiroth denotes an opening into the mountains; and the result of much laborious investigation has been, that, in fact, the Israelites were thus led into a glen, whence their retreat was rendered difficult by surrounding rocks, while their advance was, to all human speculation, absolutely impracticable, by reason of the sea in front. Now, we are told that God gave this remarkable command to Moses, for that Pharaoh would say of the children of Israel, "They are entangled in the land; the wilderness hath shut them in.” "And I," the Lord," will harden Pharaoh's heart, that he shall follow after them: and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the Lord." Thus, therefore, the tyranny and falsehood of Pharaoh, and the wicked idolatry of the Egyptians, were to meet the last act of Divine retribution, to be brought about and signalized by a marvellous demonstration of the omnipotence of God over the ordinary laws and processes of the material world, such as should, for the time being, strike dumb with astonishment the worshippers of birds, and beasts, and reptiles, and lifeless forms of nature; and also should remain in everlasting record, an awful proof of the unsleeping government of the Lord. May we Bot surmise, too, that, by this apparently strange direction given to the march, the faith of the leader was to be tried?-for, in all the circumstances of the flight of the Israelites, such a command must have seemed to Moses, who had practical acquaintance with the country, almost certainly fatal to his nearly accomplished hopes of delivering his countrymen.

What God had foretold, and what Moses and the Israelites had every reason to apprehend, took place. Pharaoh collected his forces, followed the track of the escaping host, and came within sight of them, when they were

encamped before Pi-hahiroth. Thus the Israelites were completely hemmed in. Their situation seemed desperate; they feared the vengeance of their irritated task-masters; and, in the bitterness of their spirits, they threw their reproaches upon Moses. "Because there were no graves in Egypt," said they to him, "hast thou taken us away to die in the wilderness? Wherefore hast thou dealt thus with us, to carry us forth out of Egypt? Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness." Moses said unto the people, "Fear ye not, stand still, and see the salvation of the Lord, which He will show to you to-day : for the Egyptians whom ye have seen to-day, ye shall see them again no more for ever. The Lord shall fight for you, and ye shall hold your peace." Upon this, that mysterious pillar of cloud by day and fire by night, which had hitherto appeared in advance of the Israelites, moved to their rear, and stood up between them and the pursuing Egyptians. Then Moses, by Divine command, stretched out his hand over the arm of the sea which ran before the camp, and immediately a strong east wind began to blow, the waters were driven back, and a dry passage appeared, throughout, to the other side of the Gulf. Along this awful way the Hebrews marched during the night, and by the morning light they all safely arrived at the opposite coast. The Egyptians had witnessed this wonderful escape, and in their blindness and fury had fol lowed the emigrant host into the miraculous path. But now their appointed hour was come. In the words of the sacred text, "It came to pass, that in the morning watch the Lord looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians, and took off their chariot-wheels, that they drave them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the Lord fighteth for them against the Egyptians. And the Lord said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen. And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the Lord overthrew the Egyptians in the midst of the sea. And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them: there remained not so much as one of them....Thus the Lord saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore."

Niebuhr, the Danish traveller, thinks the place of the passage was near Suez. At this point, the water is about two miles across; and Niebuhr himself forded it. But he says that the sea must have been deeper in old time, extending farther toward the north. Burckhardt agrees with Niebuhr; others mark the place about thirty miles lower down. Still, wherever the passage was effected, the Mosaic account cannot, by any fair interpretation, be explained without admitting miraculous agency. Thus, in the triumphal song of Moses and the children of Israel, they ascribe their deliverance to

God alone. Beginning with notes of praise to Him who "hath triumphed gloriously," they thus continue the joyful strain :

"Pharaoh's chariots and his host hath He cast into the sea :

His chosen captains also are drowned in the Red Sea.

The depths have covered them :

They sank into the bottom as a stone.

Thy right hand, O Lord, is become glorious in power:

Thy right hand, O Lord, hath dashed in pieces the enemy.

With the blast of Thy nostrils the waters were gathered together,

The floods stood upright as a heap,

And the depths were congealed in the heart of the sea.

The enemy said, I will pursue, I will overtake, I will divide the spoil;
My lust shall be satisfied upon them;

I will draw my sword, my hand shall destroy them.

Thou didst blow with Thy wind, the sea covered them;

They sank as lead in the mighty waters.

Who is like unto Thee, O Lord, among the gods ?
Who is like Thee, glorious in holiness,

Fearful in praises, doing wonders ?"

(Exod. xv. 4-11.)

This song is nearly the most ancient on record, and is a grand and impressive composition, which cannot be too highly extolled. It was a typical strain; inasmuch as we find the triumphs of the Gospel church in the downfal of its enemies expressed in "the song of Moses " and " the song of the Lamb." (Rev. xv. 3.) It was intended to be had in remembrance throughout all generations; but especially was it recorded in order to encourage all God's people (the true Israel) to trust Him in the greatest straits. "Blessed be the Lord God, the God of Israel, who only doeth wondrous things: and blessed be His glorious name for ever: and let the whole earth be filled with His glory. Amen, and amen." With such a miracle as this before us, we may well ask, "Is anything too hard for the Lord?"

J. M.

AN OLD STORY OF PORT-ROYAL.*

"Be sure your sin will find you out." (Num. xxxii. 23.)

SELDOM have these words of Divine truth been more completely verified than in the case of a gifted but unhappy woman, the Sister Flavia Passart, a nun in the celebrated convent of Port-Royal. Her strange, sad story will be new to many; and it is full of solemn and important lessons for all.

She was the daughter of a poor French artisan, who, dying early, (about the year 1640,) left his wife and family destitute. The widow applied for assistance to the well-known charity of the Port-Royal nuns. She was appointed tourière, or gate-keeper, and in that capacity had a home pro

From the "Family Treasury."