Текст книги "Literary History of the Arabs "

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487 Murúju ‘l-Dhahab, ed. by Barbier de Meynard, vol. iv, p. 47 seq.

488 When the Caliph Hádí wished to proclaim his son Ja‘far heir-apparent instead of Hárún, Yaḥyá pointed out the danger of this course and dissuaded him ( al-Fakhrí, ed. by Derenbourg, p. 281).

489 Ibn Khallikán, De Slane's translation, vol. iv, p. 105.

490 Mas‘údí, Murúju ’l-Dhahab, vol. vi, p. 364.

491 See, for example, Haroun Alraschid, by E. H. Palmer, in the New Plutarch Series, p. 81 sqq.

492 Cf. A. Müller, Der Islam, vol. i, p. 481 seq.

493 Ibn Khallikán, De Slane's translation, vol. iv, p. 112.

494 Literally, "No father to your father!" a common form of imprecation.

495 Green was the party colour of the ‘Alids, black of the ‘Abbásids.

496 Al-Nujúm al-Záhira, ed. by Juynboll, vol. i, p. 631.

497 The court remained at Sámarrá for fifty-six years (836-892 a.d.). The official spelling of Sámarrá was Surra-man-ra’á, which may be freely rendered 'The Spectator's Joy.'

498 My account of these dynasties is necessarily of the briefest and barest character. The reader will find copious details concerning most of them in Professor Browne's Literary History of Persia: Ṣaffárids and Sámánids in vol. i, p. 346 sqq.; Fáṭimids in vol. i, pp. 391-400 and vol. ii, p. 196 sqq.; Ghaznevids in vol. ii, chap. ii; and Seljúqs, ibid., chaps, iii to v.

499 Ibn Abí Usaybi‘a, Ṭabaqátu ’l-Atibbá, ed. by A. Müller, vol. ii, p. 4, l. 4 sqq. Avicenna was at this time scarcely eighteen years of age.

500 ‘Abdu ’l-Hamíd flourished in the latter days of the Umayyad dynasty. See Ibn Khallikán, De Slane's translation, vol. ii, p. 173, Mas‘údí, Murúju ’l-Dhahab, vol. vi, p. 81.

501 See Professor Margoliouth's Introduction to the Letters of ‘Abu ’l-‘Alá al-Ma‘arrí, p. xxiv.

502 Abu ’l-Mahásin, al-Nujúm al-Záhira, ed. by Juynboll, vol. ii, p. 333. The original Ráfiḍites were those schismatics who rejected ( rafaḍa) the Caliphs Abú Bakr and ‘Umar, but the term is generally used as synonymous with Shí‘ite.

503 Mutanabbí, ed. by Dieterici, p. 148, last line and foll.

504 D. B. Macdonald, Muslim Theology, p. 43 seq.

505 I regret that lack of space compels me to omit the further history of the Fáṭimids. Readers who desire information on this subject may consult Stanley Lane-Poole's History of Egypt in the Middle Ages; Wüstenfeld's Geschichte der Faṭimiden-Chalifen(Göttingen, 1881); and Professor Browne's Lit. Hist. of Persia, vol. ii, p. 196 sqq.

506 Ibn Khallikán, De Slane's translation, vol. iv, p. 441.

507 See the Introduction.

508 Ibn Khaldún, Muqaddima(Beyrout, 1900), p. 543 seq.—De Slane, Prolegomena, vol. iii, p. 296 sqq.

509 Cf.Goldziher, Muhamm. Studien, Part I, p. 114 seq.

510 Read mashárátí ’l-buqúl(beds of vegetables), not mushárátas my rendering implies. The change makes little difference to the sense, but mashárat, being an Aramaic word, is peculiarly appropriate here.

511 Aghání, xii, 177, l. 5 sqq; Von Kremer, Culturgesch. Streifzüge, p. 32. These lines are aimed, as has been remarked by S. Khuda Bukhsh ( Contributions to the History of Islamic Civilisation, Calcutta, 1905, p. 92), against Nabatæans who falsely claimed to be Persians.

512 The name is derived from Koran, xlix, 13: " O Men, We have created you of a male and a female and have made you into peoples(shu‘úb ^an) and tribes, that ye might know one another. Verily the noblest of you in the sight of God are they that do most fear Him." Thus the designation 'Shu‘úbite' emphasises the fact that according to Muḥammad's teaching the Arab Moslems are no better than their non-Arab brethren.

513 Muhamm. Studien, Part I, p. 147 sqq.

514 The term Falsafaproperly includes Logic, Metaphysics, Mathematics Medicine, and the Natural Sciences.

515 Here we might add the various branches of Mathematics, such as Arithmetic, Algebra, Mechanics, &c.

516 ‘Abdu ’l-Raḥman Jámí (õ 1492 a.d.).

517 I am deeply indebted in the following pages to Goldziher's essay entitled Alte und Neue Poesie im Urtheile der Arabischen Kritikerin his Abhand. zur Arab. Philologie, Part I, pp. 122-174.

518 Cf.the remark made by Abú ‘Amr b. al-‘Alá about the poet Akhṭal (p. 242 supra).

519 Diwan des Abu Nowas, Die Weinlieder, ed. by Ahlwardt, No. 10, vv. 1-5.

520 Ed. by De Goeje, p. 5, ll. 5-15.

521 Cf.the story told of Abú Tammám by Ibn Khallikán (De Slane's translation, vol. i, p. 350 seq.).

522 See Nöldeke, Beiträge, p. 4.

523 Ibn Khaldún, Muqaddima(Beyrout, 1900), p. 573, l. 21 seq.; Prolegomenaof Ibn K., translated by De Slane, vol. iii, p. 380.

524 See Professor Browne's Literary History of Persia, vol. ii, p. 14 sqq.

525 Aghání, xii, 80, l. 3.

526 Freytag, Arabum Proverbia, vol. i, p. 46 seq., where the reader will find the Arabic text of the verses translated here. Rückert has given a German rendering of the same verses in his Hamâsa, vol. i, p. 311. A fuller text of the poem occurs in Agháni, xii, 107 seq.

527 Díwán, ed. by Ahlwardt, Die Weinlieder, No. 26, v. 4.

528 Ibn Qutayba, K. al-Shi‘r wa-’l-Shu‘ará, p. 502, l. 13.

529 For the famous ascetic, Ḥasan of Baṣra, see pp. 225-227. Qatáda was a learned divine, also of Baṣra and contemporary with Ḥasan. He died in 735 a.d.

530 These verses are quoted by Ibn Qutayba, op. cit., p. 507 seq. 'The Scripture' ( al-maṣḥaf) is of course the Koran.

531 Die Weinlieder, ed. by Ahlwardt, No. 47.

532 Ibid., No. 29, vv. 1-3.

533 Ibn Khallikán, ed. by Wüstenfeld, No. 169, p. 100; De Slane's translation, vol. i, p. 393.

534 Cf. Díwán(ed. of Beyrout, 1886), p. 279, l. 9, where he reproaches one of his former friends who deserted him because, in his own words, "I adopted the garb of a dervish" ( ṣirtu fi ziyyi miskíni). Others attribute his conversion to disgust with the immorality and profanity of the court-poets amongst whom he lived.

535 Possibly he alludes to these aspersions in the verse ( ibid., p. 153, l. 10): " Men have become corrupted, and if they see any one who is sound in his religion, they call him a heretic" ( mubtadi‘).

536 Abu ’l-‘Atáhiya declares that knowledge is derived from three sources, logical reasoning ( qiyás), examination ( ‘iyár), and oral tradition ( samá‘). See his Díwán, p. 158, l. 11.

537 Cf. Mání, seine Lehre und seine Schriften, by G. Flügel, p. 281, l. 3 sqq. Abu ’l-‘Atáhiya did not take this extreme view ( Díwán, p. 270, l. 3 seq.).

538 See Shahrastání, Haarbrücker's translation, Part I, p. 181 sqq. It appears highly improbable that Abu ’l-‘Atáhiya was a Shí‘ite. Cf.the verses ( Díwán, p. 104, l. 13 seq.), where, speaking of the prophets and the holy men of ancient Islam, he says:—

" Reckon first among them Abú Bakr, the veracious, And exclaim 'O ‘Umar!' in the second place of honour. And reckon the father of Ḥasan after ‘Uthmán, For the merit of them both is recited and celebrated."

539 Aghání, iii, 128, l. 6 sqq.

540 Transactions of the Ninth Congress of Orientalists, vol. ii. p. 114.

541 Díwán, p. 274, l. 10. Cf.the verse (p. 199, penultimate line):—

" When I gained contentment, I did not cease (thereafter) To be a king, regarding riches as poverty."

The ascetic "lives the life of a king" ( ibid., p. 187, l. 5). Contented men are the noblest of all (p. 148, l. 2). So the great Persian mystic, Jalálu ’l-Dín Rúmí, says in reference to the perfect Ṣúfí ( Díván-i Shams-i Tabríz, No. viii, v. 3 in my edition): Mard-i khudá sháh buvad zír-i dalq, "the man of God is a king 'neath dervish-cloak;" and eminent spiritualists are frequently described as "kings of the (mystic) path." I do not deny, however, that this metaphor may have been originally suggested by the story of Buddha.

542 Díwán, p. 25, l. 3 sqq. Abu ’l-‘Atáhiya took credit to himself for introducing 'the language of the market-place' into his poetry ( ibid.p. 12, l. 3 seq.).

543 Díwán(Beyrout, 1886), p. 23, l. 13 et seqq.

544 Ibid., p. 51, l. 2.

545 Ibid., p. 132, l. 3.

546 Ibid., p. 46, l. 16.

547 Díwán, p. 260, l. 11 et seqq.

548 Ibid., p. 295, l. 14 et seqq.

549 Ibid., p. 287, l. 10 seq.

550 Ibid., p. 119, l. 11.

551 Ibid., p. 259, penultimate line et seq.

552 Ibid., p. 115, l. 4.

553 Díwán, p. 51, l. 10.

554 Ibid., p. 133, l. 5.

555 Ibid., p. 74, l. 4.

556 Ibid., p. 149, l. 12 seq.

557 Ibid., p. 195, l. 9. Cf.p. 243, l. 4 seq.

558 Ibid., p. 274, l. 6.

559 Ibid., p. 262, l. 4.

560 Ibid., p. 346, l. 11. Cf.p. 102, l. 11; p. 262, l. 1 seq.; p. 267, l. 7. This verse is taken from Abu ’l-‘Atáhiya's famous didactic poem composed in rhyming couplets, which is said to have contained 4,000 sentences of morality. Several of these have been translated by Von Kremer in his Culturgeschichte des Orients, vol. ii, p. 374 sqq.

561 In one of his poems ( Díwán, p. 160, l. 11), he says that he has lived ninety years, but if this is not a mere exaggeration, it needs to be corrected. The words for 'seventy' and 'ninety' are easily confused in Arabic writing.

562 Tha‘álibí, Yatimatu ’l-Dahr(Damascus, 1304 a.h.), vol. i, p. 8 seq.

563 See Von Kremer's Culturgeschichte, vol. ii, p. 381 sqq.; Ahlwardt, Poesie und Poetik der Araber, p. 37 sqq.; R. Dvorak, Abú Firás, ein arabischer Dichter und Held(Leyden, 1895).

564 Mutanabbí, ed. by Dieterici, p. 493. Wáḥidí gives the whole story in his commentary on this verse.

565 Mutanabbí, it is said, explained to Sayfu ’l-Dawla that by surra(gladden) he meant surriyya; whereupon the good-humoured prince presented him with a slave-girl.

566 Literally, "Do not imagine fat in one whose (apparent) fat is (really) a tumour."

567 Díwán, ed. by Dieterici, pp. 481-484.

568 The most esteemed commentary is that of Wáḥidí (õ 1075 a.d.), which has been published by Fr. Dieterici in his edition of Mutanabbí (Berlin, 1858-1861).

569 Motenebbi, der grösste arabische Dichter(Vienna, 1824).

570 Abulfedæ Annales Muslemici(Hafniæ, 1789, &c.), vol. ii, p. 774. Cf.his notes on Ṭarafa's Mu‘allaqa, of which he published an edition in 1742.

571 Chrestomathie Arabe(2nd edition), vol. iii, p. 27 sqq. Journal des Savans, January, 1825, p. 24 sqq.

572 Commentatio de Motenabbio(Bonn, 1824).

573 Geschichte der Arabischen Litteratur(Weimar, 1898, &c.), vol. i, p. 86.

574 I have made free use of Dieterici's excellent work entitled Mutanabbi und Seifuddaula aus der Edelperle des Tsaâlibi(Leipzig, 1847), which contains on pp. 49-74 an abstract of Tha‘álibí's criticism in the fifth chapter of the First Part of the Yatíma.

575 Mutanabbí, ed. by Dieterici, p. 182, vv. 3-9, omitting v. 5.

576 The author of these lines, which are quoted by Ibn Khallikán in his article on Mutanabbí, is Abu ’l-Qásim b. al-Muẓaffar b. ‘Alí al-Ṭabasí.

577 Mutanabbí, ed. by Dieterici, p. 581, v. 27.

578 Ibid., p. 472, v. 5.

579 Mutanabbí, ed. by Dieterici, p. 341, v. 8.

580 Margoliouth's Introduction to the Letters of Abu ’l-‘Alá, p. xxii.

581 Ibid., p. xxvii seq.

582 Luzúmiyyát(Cairo, 1891), vol. i, p. 201.

583 I.e., his predecessors of the modern school. Like Mutanabbí, he ridicules the conventional types ( asálíb) in which the old poetry is cast Cf. Goldziher, Abhand. zur Arab. Philologie, Part 1, p. 146 seq.

584 The proper title is Luzúmu má lá yalzam, referring to a technical difficulty which the poet unnecessarily imposed on himself with regard to the rhyme.

585 Abulfedæ Annales Muslemici, ed. by Adler (1789-1794), vol. iii, p. 677.

586 Literaturgesch. der Araber, vol. vi, p. 900 sqq.

587 Sitzungsberichte der Philosophisch-Historischen Classe der Kaiserlichen Akademie der Wissenschaften, vol. cxvii, 6th Abhandlung (Vienna, 1889). Select passages admirably rendered by Von Kremer into German verse will be found in the Z.D.M.G., vol. 29, pp. 304-312; vol. 30, pp. 40-52; vol. 31, pp. 471-483; vol. 38, pp. 499-529.

588 Z.D.M.G., vol. 38, p. 507; Margoliouth, op. cit., p. 131, l. 15 of the Arabic text.

589 Z.D.M.G., vol. 29, p. 308.

590 Margoliouth, op. cit., p. 133 of the Arabic text.

591 This passage occurs in Abu ’l-‘Alá's Risálatu ’l-Ghufrán(see infra), J.R.A.S.for 1902, p. 351. Cf.the verses translated by Von Kremer in his essay on Abu ’l-‘Alá, p. 23.

592 For the term 'Ḥaníf' see p. 149 supra. Here it is synonymous with 'Muslim.'

593 Z.D.M.G., vol. 38, p. 513.

594 This work, of which only two copies exist in Europe—one at Constantinople and another in my collection—has been described and partially translated in the J.R.A.S.for 1900, pp. 637-720, and for 1902, pp. 75-101, 337-362, and 813-847.

595 Margoliouth, op. cit., p. 132, last line of the Arabic text.

596 Z.D.M.G., vol. 31, p. 483.

597 De Gobineau, Les religions et les philosophies dans l'Asie centrale, p. 11 seq.

598 Z.D.M.G., vol. 31, p. 477.

599 Ibid., vol. 29, p. 311.

600 Z.D.M.G.vol. 38, p. 522.

601 According to De Goeje, Mémoires sur les Carmathes du Bahrain, p. 197, n. 1, these lines refer to a prophecy made by the Carmathians that the conjunction of Saturn and Jupiter, which took place in 1047 a.d. would herald the final triumph of the Fáṭimids over the ‘Abbásids.

602 Z.D.M.G., vol. 38, p. 504.

603 Z.D.M.G., vol. 31, p. 474.

604 Luzúmiyyát(Cairo, 1891), i, 394.

605 Ibid., i, 312.

606 Von Kremer, op. cit., p. 38.

607 Safar-náma, ed. by Schefer, p. 10 seq. = pp. 35-36 of the translation.

608 Luzúmiyyát, ii, 280. The phrase does not mean "I am the child of my age," but "I live in the present," forgetful of the past and careless what the future may bring.

609 See Von Kremer, op. cit., p. 46 sqq.

610 See the article on Ṭughrá’í in Ibn Khallikán, De Slane's translation, vol. i, p. 462.

611 Ibid., vol. iii, p. 355.

612 The spirit of fortitude and patience ( ḥamása) is exhibited by both poets, but in a very different manner. Shanfará describes a man of heroic nature. Ṭughrá’í wraps himself in his virtue and moralises like a Muḥammadan Horace. Ṣafadí, however, says in his commentary on Ṭughrá’í's ode (I translate from a MS. copy in my possession): "It is named Lámiyyatu ’l-‘Ajamby way of comparing it with the Lámiyyatu ’l-‘Arab, because it resembles the latter in its wise sentences and maxims."

613 I.e., the native of Abúṣir (Búṣír), a village in Egypt.

614 The Burda, ed. by C. A. Ralfs (Vienna, 1860), verse 140; La Bordah traduite et commentée par René Basset(Paris, 1894), verse 151.

615 This appears to be a reminiscence of the fact that Muḥammad gave his own mantle as a gift to Ka‘b b. Zuhayr, when that poet recited his famous ode, Bánat Su‘ád (see p. 127 supra).

616 Maqáma(plural, maqámát) is properly 'a place of standing'; hence, an assembly where people stand listening to the speaker, and in particular, an assembly for literary discussion. At an early period reports of such conversations and discussions received the name of maqámát(see Brockelmann, Gesch. der Arab. Litteratur, vol. i, p. 94). The word in its literary sense is usually translated by 'assembly,' or by the French ' séance.'

617 The Assemblies of al-Ḥarírí, translated from the Arabic, with an introduction and notes by T. Chenery (1867), vol. i, p. 19. This excellent work contains a fund of information on diverse matters connected with Arabian history and literature. Owing to the author's death it was left unfinished, but a second volume (including Assemblies27-50) by F. Steingass appeared in 1898.

618 A full account of his career will be found in the Preface to Houtsma's Recueil de textes relatifs à l'histoire des Seldjoucides, vol. ii. p. 11 sqq. Cf.Browne's Lit. Hist. of Persia, vol. ii, p. 360.

619 This is a graceful, but probably insincere, tribute to the superior genius of Hamadhání.

620 The above passage is taken, with some modification, from the version of Ḥarírí published in 1850 by Theodore Preston, Fellow of Trinity College, Cambridge, who was afterwards Lord Almoner's Professor of Arabic (1855-1871).

621 Moslems had long been familiar with the fables of Bidpai, which were translated from the Pehleví into Arabic by Ibnu ’l-Muqaffa‘ (õ  circa760 a.d.).

622 Al-Fakhrí, ed. by Derenbourg, p. 18, l. 4 sqq.

623 A town in Mesopotamia, not far from Edessa. It was taken by the Crusaders in 1101 a.d. (Abu ’l-Fidá, ed. by Reiske, vol. iii, p. 332).

624 The 48th Maqámaof the series as finally arranged.

625 Chenery, op. cit., p. 23.

626 This has been done with extraordinary skill by the German poet, Friedrich Rückert ( Die Verwandlungen des Abu Seid von Serug, 2nd ed. 1837), whose work, however, is not in any sense a translation.

627 A literal translation of these verses, which occur in the sixth Assembly, is given by Chenery, op. cit., p. 138.

628 Ibid., p. 163.

629 Two grammatical treatises by Ḥarírí have come down to us. In one of these, entitled Durratu ’l-Ghawwáṣ('The Pearl of the Diver') and edited by Thorbecke (Leipzig, 1871), he discusses the solecisms which people of education are wont to commit.

630 See Chenery, op. cit., pp. 83-97.

631 The Caliphate, its Rise, Decline, and Fall, p. 573.

632 Another example is ‘Umar al-Khayyámí for ‘Umar Khayyám. The spelling Ghazzálí (with a double z) was in general use when Ibn Khallikán wrote his Biographical Dictionary in 1256 a.d. (see De Slane's translation, vol. i, p. 80), but according to Sam‘ání the name is derived from Ghazála, a village near Ṭús; in which case Ghazálí is the correct form of the nisba. I have adopted 'Ghazalí' in deference to Sam‘ání's authority, but those who write 'Ghazzálí' can at least claim that they err in very good company.

633 Shamsu ’l-Dín al-Dhahabí (õ 1348 a.d.).

634 ‘Abdu ’l-Raḥím al-Isnawí (õ 1370 a.d.), author of a biographical work on the Sháfi‘ite doctors. See Brockelmann, Gesch. der Arab. Litt., vol. ii, p. 90.

635 Abu ’l-Ma‘álí al-Juwayní, a famous theologian of Naysábúr (õ 1085 a.d.), received this title, which means 'Imám of the Two Sanctuaries,' because he taught for several years at Mecca and Medína.

636 I.e., the camp-court of the Seljúq monarch Maliksháh, son of Alp Arslán.

637 According to his own account in the Munqidh, Ghazálí on leaving Baghdád went first to Damascus, then to Jerusalem, and then to Mecca. The statement that he remained ten years at Damascus is inaccurate.

638 The MS. has Fakhru ’l-Dín.

639 Ghazálí's return to public life took place in 1106 a.d.

640 The correct title of Ibn Ḥazm's work is uncertain. In the Cairo ed. (1321 a.h.) it is called Kitábu ’l-Fiṣal fi ’l-Milal wa ’l-Ahwá wa ’l-Niḥal.

641 See p. 195 supra.

642 Kor. ix, 3. The translation runs ("This is a declaration) that God is clear of the idolaters, and His Apostle likewise." With the reading rasúlihiit means that God is clear of the idolaters and also of His Apostle.

643 Ibn Khallikan, De Slane's translation, vol. i, p. 663.

644 See p. 128.

645 Ibn Khallikán, No. 608; De Slane's translation, vol. iii, p. 31.

646 See pp. 131-134, supra.

647 Goldziher, Muhammedanische Studien, Part I, p. 197.

648 Ibid., p. 195.

649 Ibn Qutayba, Kitábu ’l-Ma‘árif, p. 269.

650 While Abú ‘Ubayda was notorious for his freethinking proclivities, Aṣma‘í had a strong vein of pietism. See Goldziher, loc. cit., p. 199 and Abh. zur Arab. Philologie, Part I, p. 136.

651 Professor Browne has given a résuméof the contents in his Lit. Hist. of Persia, vol. i, p. 387 seq.

652 Ed. by Max Grünert (Leyden, 1900).

653 Vol. i ed. by C. Brockelmann (Weimar and Strassburg, 1898-1908).

654 The epithet jáḥiẓmeans 'goggle-eyed.'

655 See p. 267.

656 Ibn Khallikán, De Slane's translation, vol. ii, p. 250.

657 One of these, the eleventh of the complete work, has been edited by Ahlwardt: Anonyme Arabische Chronik(Greifswald, 1883). It covers part of the reign of the Umayyad Caliph, ‘Abdu ’l-Malik (685-705 a.d.).

658 The French title is Les Prairies d'Or. Brockelmann, in his shorter Hist. of Arabic Literature(Leipzig, 1901), p. 110, states that the correct translation of Murúju ’l-Dhahabis 'Goldwäschen.'

659 Concerning Ṭabarí and his work the reader should consult De Goeje's Introduction (published in the supplementary volume containing the Glossary) to the Leyden edition, and his excellent article on Ṭabarí and early Arab Historians in the Encyclopædia Britannica.

660 Abu ’l-Maḥásin, ed. by Juynboll, vol. i, p. 608.

661 Selection from the Annals of Tabarí, ed. by M. J. de Goeje (Leyden, 1902), p. xi.

662 De Goeje's Introduction to Ṭabarí, p. xxvii.

663 Al-Bal‘amí, the Vizier of Manṣúr I, the Sámánid, made in 963 a.d. a Persian epitome of which a French translation by Dubeux and Zotenberg was published in 1867-1874.

664 Murúju ’l-Dhahab, ed. by Barbier de Meynard, vol. i, p. 5 seq.

665 The Akhbáru ’l-Zamánin thirty volumes (one volume is extant at Vienna) and the Kitáb al-Awsaṭ.

666 Murúju ’l-Dhahab, p. 9 seq.

667 It may be noted as a coincidence that Ibn Khaldún calls Mas‘údí imám ^anlil-mu’arrikhín, "an Imám for all the historians," which resembles, though it does not exactly correspond to, "the Father of History."

668 Mas‘údí gives a summary of the contents of his historical and religious works in the Preface to the Tanbíh wa-’l-Ishráf, ed. by De Goeje, p. 2 sqq. A translation of this passage by De Sacy will be found in Barbier de Meynard's edition of the Murúju ’l-Dhahab, vol. ix, p. 302 sqq.

669 See Murúj, vol. i, p. 201, and vol. iii, p. 268.

670 Ibid., vol. ii, p. 372 sqq.

671 De Sacy renders the title by 'Le Livre de l'Indication et de l'Admonition ou l'Indicateur et le Moniteur'; but see De Goeje's edition of the text (Leyden, 1894), p. xxvii.

672 The full title is Kitábu ’l-Kámil fi ’l-Ta’ríkh, or 'The Perfect Book of Chronicles.' It has been edited by Tornberg in fourteen volumes (Leyden, 1851-1876).

673 Ibn Khallikán, De Slane's translation, vol. ii, p. 289.

674 An excellent account of the Arab geographers is given by Guy Le Strange in the Introduction to his Palestine under the Moslems(London, 1890). De Goeje has edited the works of Ibn Khurdádbih, Iṣṭakhrí, Ibn Ḥawqal, and Muqaddasí in the Bibliotheca Geographorum Arabicorum(Leyden, 1870, &c.)

675 De Slane's translation, vol. iv, p. 9 sqq.

676 P. 243.

677 The translators employed by the Banú Músá were paid at the rate of about 500 dínárs a month ( ibid., p. 43, l. 18 sqq.).

678 Ibid., p. 271; Ibn Khallikán, De Slane's translation, vol. iii, p. 315.

679 A chapter at least would be required in order to set forth adequately the chief material and intellectual benefits which European civilisation has derived from the Arabs. The reader may consult Von Kremer's Culturgeschichte des Orients, vol. ii, chapters 7 and 9; Diercks, Die Araber im Mittelalter(Leipzig, 1882); Sédillot, Histoire générale des Arabes; Schack, Poesie und Kunst der Araber in Spanien und Sicilien; Munk, Mélanges de Philosophie Juive et Arabe; De Lacy O'Leary, Arabic Thought and its Place in History(1922); and Campbell, Arabian Medicine and its Influence on the Middle Ages(1926). A volume entitled The Legacy of the Islamic World, ed. by Sir T. W. Arnold and Professor A. Guillaume, is in course of publication.

680 Ibn Khallikán, De Slane's translation, vol. i, p. 440.

681 The Chronology of Ancient Nations(London, 1879) and Alberuni's India(London, 1888).

682 P. 384 sqq.

683 The passages concerning the Ṣábians were edited and translated, with copious annotations, by Chwolsohn in his Ssabier und Ssabismus(St. Petersburg, 1856), vol. ii, p. 1-365, while Flügel made similar use of the Manichæan portion in Mani, seine Lehre und seine Schriften(Leipzig, 1862).

684 Wellhausen, Das Arabische Reich, p. 350 seq.

685 See Goldziher, Muhamm. Studien, Part II, p. 53 sqq.

686 Ibid., p. 70 seq.

687 Fragmenta Historicorum Arabicorum, ed. by De Goeje and De Jong, p. 298.

688 There are, of course, some partial exceptions to this rule, e.g., Mahdí and Hárún al-Rashíd.

689 See p. 163, note.

690 Several freethinkers of this period attempted to rival the Koran with their own compositions. See Goldziher, Muhamm. Studien, Part II, p. 401 seq.

691 Al-Nujúm al-Záhira, ed. by Juynboll, vol. i, p. 639.

692 This is the literal translation of Ikhwánu ’l-Safá, but according to Arabic idiom 'brother of purity' ( akhu ’l-ṣafá) simply means 'one who is pure or sincere,' as has been shown by Goldziher, Muhamm. Studien, Part I, p. 9, note. The term does not imply any sort of brotherhood.

693 Ibnu ’l-Qifṭí, Ta’ ríkhu ’l-Ḥukamá(ed. by Lippert), p. 83, l. 17 sqq.

694 Notice sur un manuscrit de la secte des Assassins, by P. Casanova in the Journal Asiatiquefor 1898, p 151 sqq.

695 De Goeje, Mémoire sur les Carmathes, p. 172.

696 Ṣâliḥ b. ‘Abd al-Quddûs und das Zindîḳthum während der Regierung des Chalifen al-Mahdí in Transactions of the Ninth Congress of Orientalists, vol. ii, p. 105 seq.

697 Ṭabarí, iii, 522, 1.

698 I.e.the sacred books of the Manichæans, which were often splendidly illuminated. See Von Kremer, Culturgesch. Streifzüge, p. 39.

699 Cf.Ṭabarí, iii, 499, 8 sqq.

700 Ibid., iii, 422, 19 sqq.

701 Cf.the saying " Aẓrafu mina ’l-Zindíq" (Freytag, Arabum Proverbia, vol. i, p. 214).

702 As Professor Bevan points out, it is based solely on the well-known verse ( Aghání, iii, 24, l. 11), which has come down to us without the context:—

" Earth is dark and Fire is bright, And Fire has been worshipped ever since Fire existed."

703 These popular preachers ( quṣṣáṣ) are admirably described by Goldziher, Muhamm. Studien, Part II, p. 161 sqq.

704 The Arabic text of these verses will be found in Goldziher's monograph, p. 122, ll. 6-7.

705 See a passage from the Kitábu ’l-Ḥayawán, cited by Baron V. Rosen in Zapiski, vol. vi, p. 337, and rendered into English in my Translations from Eastern Poetry and Prose, p. 53. Probably these monks were Manichæans, not Buddhists.

706 Zaddíqis an Aramaic word meaning 'righteous.' Its etymological equivalent in Arabic is siddíq, which has a different meaning, namely, 'veracious.' Zaddíqpassed into Persian in the form Zandík, which was used by the Persians before Islam, and Zindíqis the Arabicised form of the latter word. For some of these observations I am indebted to Professor Bevan. Further details concerning the derivation and meaning of Zindíqare given in Professor Browne's Literary Hist. of Persia(vol. i, p. 159 sqq.), where the reader will also find a lucid account of the Manichæan doctrines.

707 Ibnu ’l-Athír, vol. viii, p. 229 seq. (anno 323 a.h. = 934-935 a.d.).

708 Ibid., p. 98.

709 Ibid., p. 230 seq.

710 See p. 192.

711 I.e., he is saved from Hell but excluded from Paradise.

712 Ibn Khallikán, ed. by Wüstenfeld, No. 440; De Slane's translation, vol. ii, p. 228.

713 The clearest statement of Ash‘arí's doctrine with which I am acquainted is contained in the Creed published by Spitta, Zur Geschichte Abu ’l-Ḥasan al-Ash‘arí's(Leipzig, 1876), p. 133, l. 9 sqq.; German translation, p. 95 sqq. It has been translated into English by D. B. Macdonald in his Muslim Theology, p. 293 and foll.

714 Op. cit., p. 7 seq.

715 Schreiner, Zur Geschichte des Ash‘aritenthums in the Proceedings of the Eighth International Congress of Orientalists(1889), p. 5 of the tirage à part.

716 Z.D.M.G., vol. 31, p. 167.

717 See Goldziher in Z.D.M.G., vol. 41, p. 63 seq., whence the following details are derived.

718 See p. 339 seq.

719 I have used the Cairo edition of 1309 a.h. A French translation by Barbier de Meynard was published in the Journal Asiatique(January, 1877), pp. 9-93.

720 These are the Ismá‘ílís or Báṭinís (including the Carmathians and Assassins). See p. 271 sqq.

721 A Literary History of Persia, vol. ii, p. 295 seq.

722 The Life of al-Ghazzālīin the Journal of the American Oriental Society, vol. xx (1899), p. 122 sqq.

723 Herrschende Ideen, p. 67.

724 Idee und Grundlinien einer allgemeiner Geschichte der Mystik, an academic oration delivered on November 22, 1892, and published at Heidelberg in 1893.

725 The following sketch is founded on my paper, An Historical Enquiry concerning the Origin and Development of Ṣúfiism ( J.R.A.S., April, 1906, p. 303 sqq.).

726 This, so far as I know, is the oldest extant definition of Ṣúfiism.

727 It is impossible not to recognise the influence of Greek philosophy in this conception of Truth as Beauty.

728 Jámí says ( Nafahátu ’l-Uns, ed. by Nassau Lees, p. 36): "He is the head of this sect: they all descend from, and are related to, him."

729 See ‘Aṭṭár's Tadhkiratu ’l-Awliyá, ed. by Nicholson, Part I, p. 114; Jámí's Nafaḥát, p. 35; Ibn Khallikán, De Slane's translation, vol. i, p. 291.

730 Murúju ’l-Dhahab, vol. ii, p. 401 seq.

731 The Influence of Buddhism upon Islam, by I. Goldziher (Budapest, 1903). As this essay is written in Hungarian, I have not been able to consult it at first hand, but have used the excellent translation by Mr. T. Duka, which appeared in the J.R.A.S.for January, 1904, pp. 125-141.

732 It was recognised by the Ṣúfís themselves that in some points their doctrine was apparently based on Mu‘tazilite principles. See Sha‘rání, Lawáqiḥu ’l-Anwár(Cairo, 1299 a.h.), p. 14, l. 21 sqq.

733 This definition is by Abu ’l-Ḥusayn al-Núrí (õ 907-908 a.d.).

734 See Professor Browne's Lit. Hist. of Persia, vol. ii, p. 261 sqq.

735 The Díwán of ‘Umar Ibnu ’l-Fáriḍ, ed. by Rushayyid al-Daḥdáḥ (Marseilles, 1853).

736 I.e., New and Old Cairo.

737 The Díwán, excluding the Tá’iyyatu ’l-Kubrá, has been edited by Rushayyid al-Daḥdáḥ (Marseilles, 1853).

738 Díwán, p. 219, l. 14 and p. 213, l. 18.

739 Ibnu ’l-Fáriḍ, like Mutanabbí, shows a marked fondness for diminutives. As he observes ( Díwán, p. 552):—

má qultu ḥubayyibí mina ’l-taḥqíri bal ya‘dhubu ’smu ’l-shakhṣi bi-’l-taṣghíri." Not in contempt I say 'my darling.' No! By 'diminution' names do sweeter grow."

740 Dìwàn, p. 472 sqq. A French rendering will be found at p. 41 of Grangeret de Lagrange's Anthologie Arabe(Paris, 1828).

741 The words of God to Moses (Kor. vii, 139).

742 Díwán, p. 257 sqq.

743 This refers to Kor. vii, 171. God drew forth from the loins of Adam all future generations of men and addressed them, saying, " Am not I your Lord?" They answered, " Yes," and thus, according to the Ṣúfí interpretation, pledged themselves to love God for evermore.

744 Díwán, p. 142 sqq.

745 See A Literary History of Persia, vol. i, p. 428 sqq. But during the last twenty years a great deal of new light has been thrown upon the character and doctrines of Ḥalláj. See Appendix.

746 The best-known biography of Ibnu ’l-‘Arabí occurs in Maqqarí's Nafḥu ’l-Ṭíb, ed. by Dozy and others, vol. i, pp. 567-583. Much additional information is contained in a lengthy article, which I have extracted from a valuable MS. in my collection, the Shadharátu ’l-Dhahab, and published in the J.R.A.S.for 1906, pp. 806-824. Cf.also Von Kremer's Herrschende Ideen.pp. 102-109.