He built the citadel and walls of that city, constructed the large aqueduct which brings the waters of the Nile to the fortress, and the noble halls, amongst whose beautifully arranged colonnades, stripped as they are of their roofs, the writer of this work has, more than once, indulged in airy visions of Salaheddin’s greatness. Added to these, are an academy at the tomb of Shafii, an hospital at Cairo the modern, and a magazine of corn at Missr, the ancient capital of Egypt under the Arabians. All these architectural works bear the stamp of their founder’s greatness, and on them is inscribed his name, Yusuf, which the ignorance of the present inhabitants of Cairo and Missr confounds with that of the Egyptian Joseph. Thus, in this case, as with the heroes of Grecian antiquity, the feats of several great men are united under one name. The space of centuries, which intervenes between two landmarks of human greatness, is lost to the thought of posterity, and the common name becomes the more prominent as a monument of antiquity on the wide plain of history. Thus it is with the Egyptian Yusuf, whether he be the Joseph of ancient history, the minister of Pharoah and grandson of Abraham, or the Yusuf of modern history, the lieutenant of Nureddin, Salaheddin, the grandson of Eyub. Nureddin, indeed, viewed Salaheddin’s increasing greatness with a jealous eye; and felt that it was no longer in his power to recall at his pleasure the master of the treasure of the Fatimites; yet was he politic enough to confirm his lieutenant, whom he could not remove, and the latter sufficiently grateful, at least nominally, to acknowledge Nureddin as his liege lord. As he did not wish to appear in open opposition to him, and yet, in case of necessity, desired to provide himself with a place of refuge, he undertook the campaign against Yemen,[184] whither he sent his elder brother, Turanshah, with an army. This region was, at the time, governed by Abdennebi, son of Mehdi, a disciple of the impious sect of Karmath, who exhausted the country with his extortions and oppression. The plundered treasure he collected at the tomb of his father Mehdi, at Sobeid. The walls were covered with gold, and likewise the cupola, which dazzled the eyes at some miles distance. Gold, silver, pearls, and precious stones were heaped in profusion. Abdennebi wished to make this tomb the resort of pilgrims, instead of the kaaba, and for this reason he plundered the caravans going to Mecca, and added their goods to the accumulated booty of injustice and rapine.