at three hours after sun-set, and at midnight. the due performance of which, as the services are of long duration, scarcely leaves them time for food and sleep.

The families of all these live in the ce vent; and on Sundays, and days of festivy crowds of female visitors and their childre come here to divert themselves, free from th more rigid observation of the town. The were here, on this Sabbath, no less than f women, who were all unveiled, and as ful frolic and gaiety as young girls of fifte They were occupied throughout the day going from one part of the convent to t other, and in freely indulging themselves every liberty allowed them. The Deer. Convent, seemed to be exactly to the Christ. females what the bath is to the Turkish one a place of recreation, free from the fetter their husbands, rather than for the perfor ance of religious or devotional duties.

Among the books I saw here, was a c of the Gospels in the Syriac language, admi bly written in large and beautiful characte on a fine and stout parchment. The portra of the Evangelists and the heads of chap" were painted in rich body-colours, and hig

illuminated. The date at the end of it shewed it to have been written in the year of Christ 1150, at the Convent of Deer Zafferany; and as it had Greek marginal notes, evidently as old as the book itself, it might be inferred that the priests then here were of that communion. It formed a volume of a larger size than the largest of our churchbibles, and was highly valued by the Patriarch and his flock.*

1 The two highest orders of the Priesthood

1

have circular, dome-like turbans, of the same shape as those worn by the Ulema of the Turks, resembling in size and shape a large water-melon. The Turks wear them of white muslin; but the Christians commonly have them of the same material in blue. All the Christians subject to the Turkish government are prohibited from wearing any but dark colours, and the boots and shoes of the clergy must be absolutely black, while red is

* This was, probably, one of the bibles shewn to Tavernier in 1644, as it agrees with the description of them given by him, except when he says, that they were written in Chaldaic, in which it is possible for him to have been mistaken.-See the Voyages of Tavernier, London, 1678, folio, c. iv. p. 69.

permitted to the laity, though yellow can no account be worn by either; and green i the turban is even prohibited to all Mosin except the immediate descendants of th Prophet, or Shereefs. At the same time the these restrictions exist in full force, Christ. are permitted to ride on horseback, a favo which, in the days of the Mamlouks, was a granted even to the Franks in Egypt; an at Mardin, the Patriarch's having a gre bridle and martingale gives no offence, tho; even now, in Damascus, such an invasion: the privileges of a true Mohammedan we probably cost an infidel his life.

I was here assured, by persons who ha travelled over the greater part of the Turks empire, that nothing could be more varia than the rules for these restrictions, as: colours, in the different cities of Asia Min At Mardin, Christians give the salute of “Sa Alaikom," and receive its answer, even fr Shereefs; in other places, this would deemed the highest possible outrage. I some towns, the turban is the only part the dress in which particular colours may be used; in others, the boots only; while. some, again, every garment has its specif

shade. In many places, the colours of the dress are not at all regarded, and even green may be worn; but a horse or an ass cannot be mounted, nor can the salute of peace be exchanged between a Mohammedan and a Christian, of any class or sect.

In the evening we quitted the Convent of Deer Zafferany, and returned to Mardin, approaching the town on its eastern side, and, just before sun-set, reaching the residence of the Patriarch.

On entering this, we had to salute a venerable old Matran, now one hundred and two years of age, with a long beard of silvery white, possessing all his mental faculties in full perfection, and reading even letters and other writings without the aid of glasses. A large party were assembled here also, but not of pilgrims; they were all residents of the town, and the purport of their meeting was an interesting one, it being the prelude to a marriage intended to be consummated to-night.

It was the custom of this place, half a century ago, to celebrate the marriages of the Christians in their churches, and to perform the festivities as openly as they wished; but repeated insults and interruptions, offered to

them by the Turks, occasioned this to be dis continued. The practice now is, when a espousal has been contracted between the parties, and the day of marriage fixed, for the bride to be prepared at her own house in t morning. The friends of both parties the assemble at the house of the priest, and breas bread together before him, which is receive as a confirmation of their intentions, and. midnight, the bride being taken to her fute lord's house, the marriage is solemnized union of hands in prayer. Festivities fola in proportion to the wealth of the partie but these seldom end, even with the poors before the expiration of three days.

It was this breaking of bread that had cal the evening party, in which I found mys together. Three large flat loaves, made the convent, and bearing upon them the h seal, were placed on a salver, covered with embroidered cloth, and on them was laid gilded paper full of fine white sugar. T Patriarch, holding the jewelled cross, whi he constantly carries with him, in his rig hand, waved it over the bread, and gave his blessing. All then crossed themselves, ar the bread being broken by one of the party.