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.