becoming physician to the pasha Kara Mohammed. In 1641 Samuel B. David, Karaite, visited Egypt. The account of his journey supplies special information in regard to his fellow sectaries. He describes three synagogues of the Rabbinites at Alexandria, and two at Rashid. A second Karaite, Moses ben Elijah ha-Levi, has left a similar account of the year 1654, but it contains only a few points of special interest to the Karaites. Sambari mentions a severe trial which came upon the Jews, due to a certain "ḳadi al-'asakir" ("generalissimo," not a proper name) sent from Constantinople to Egypt, who robbed and oppressed them, and whose death was in a certain measure occasioned by the graveyard invocation of one Moses of Damwah. This may have occurred in the 17th century. David Conforte was dayyan in Egypt in 1671. Blood libels occurred at Alexandria in 1844, in 1881, and in January 1902. In consequence of the Damascus Affair, Moses Montefiore, Isaac Crémieux, and Salomon Munk visited Egypt in 1840, and the last two did much to raise the intellectual status of their Egyptian brethren by the founding, in connection with Rabbi Moses Joseph Algazi, of schools in Cairo. According to the official census published in 1898 (i., xviii.), there were in Egypt 25,200 Jews in a total population of 9,734,405. At the turn of the 20th century, a Jewish observer noted with 'true satisfaction that a great spirit of tolerance sustains the majority of our fellow Jews in Egypt, and it would be difficult to find a more liberal population or one more respectful of all religious beliefs.’ Modern times (since 1919) Since 1919 During British rule, and under King Fuad I, Egypt was friendly towards its Jewish population although between 86% and 94% of Egyptian Jews did not possess Egyptian nationality whether they had been denied it or opted not to apply. Jews played important roles in the economy, and their population climbed to nearly 80,000 as Jewish refugees settled there in response to increasing persecution in Europe. Many Jewish families, such as the Qattawi family, had extensive economic relations with non-Jews. A sharp distinction had long existed between the respective Karaite and Rabbanite communities, among whom traditionally intermarriage was forbidden. They dwelt in Cairo in two contiguous areas, the former in the harat al-yahud al-qara’in, and the latter in the adjacent harat al-yahud quarter. Notwithstanding the division, they often worked together