781 Histoire des Musulmans d'Espagne, vol. iv, p. 287.

782 I.e., 'holder of the two vizierships'—that of the sword and that of the pen. See De Slane's translation of Ibn Khallikán, vol. iii, p. 130, n. 1.

783 The Arabic text of this poem, which occurs in the Qalá’idu ’l-‘Iqyánof Ibn Kháqán, will be found on pp. 24-25 of Weyers's Specimen criticum exhibens locos Ibn Khacanis de Ibn Zeidouno(Leyden, 31).

784 Cited by Ibn Khallikán in his article on Ibn Ḥazm (De Slane's translation, vol. ii, p. 268).

785 Maqqarí, vol. i, p. 511, l. 21.

786 Maqqarí, loc. cit.p. 515, l. 5 seq.

787 See p. 341, note 1.

788 The contents of the Kitábu ’l-Milal wa-’l-Niḥalare fully summarised by Dozy in the Leyden Catalogue, vol. iv, pp. 230-237. Cf.also Zur Komposition von Ibn Ḥazm's Milal wa’n-Niḥal, by Israel Friedlaender in the Nöldeke-Festschrift(Giessen, 1906), vol. i, p. 267 sqq.

789 So far as I am aware, the report that copies are preserved in the great mosque at Tunis has not been confirmed.

790 His Arabic name is Ismá‘íl b. Naghdála. See the Introduction to Dozy's ed. of Ibnu ’l-‘Idhárí, p. 84, n. 1.

791 An interesting notice of Samuel Ha-Levi is given by Dozy in his Hist. des Mus. d'Espagne, vol. iv, p. 27 sqq.

792 Kámilof Ibnu ’l-Athír, ed. by Tornberg, vol. ix, p. 425 sqq. The following narrative (which has been condensed as far as possible) differs in some essential particulars from the accounts given by Ibn Khaldún ( History of the Berbers, De Slane's translation, vol. ii, p. 64 sqq.) and by Ibn Abí Zar‘ (Tornberg, Annales Regum Mauritaniæ, p. 100 sqq. of the Latin version). Cf.A. Müller, Der Islam, vol. ii, p. 611 sqq.

793 See note on p. 423.

794 The province of Tunis.

795 Murábiṭis literally 'one who lives in a ribáṭ,' i.e., a guardhouse or military post on the frontier. Such buildings were often occupied, in addition to the garrison proper, by individuals who, from pious motives, wished to take part in the holy war ( jihád) against the unbelievers. The word murábiṭ, therefore, gradually got an exclusively religious signification, 'devotee' or 'saint,' which appears in its modern form, marabout. As applied to the original Almoravides, it still retains a distinctly military flavour.

796 See Goldziher's article Materialien zur Kenntniss der Almohadenbewegung in Nordafrika( Z.D.M.G., vol. 41, p. 30 sqq.).

797 ‘Abdu ’l-Wáḥid, History of the Almohades, ed. by Dozy, p. 135, l. 1 sqq.

798 The Berbers at this time were Sunnite and anti-Fátimid.

799 Almohade is the Spanish form of al-Muwaḥḥid.

800 Stanley Lane-Poole, The Mohammadan Dynasties, p. 46.

801 Renan, Averroes et l'Averroïsme, p. 12 sqq.

802 See a passage from ‘Abdu ’l-Wáhid's History of the Almohades(p. 201, l. 19 sqq.), which is translated in Goldziher's Ẓâhiriten, p. 174.

803 The Arabic text, with a Latin version by E. Pocock, was published in 1671, and again in 1700, under the title Philosophus Autodidactus. An English translation by Simon Ockley appeared in 1708, and has been several times reprinted.

804 The true form of this name is Absál, as in Jámí's celebrated poem. Cf.De Boer, The History of Philosophy in Islam, translated by E. R. Jones, p. 144.

805 Jurjí Zaydán, however, is disposed to regard the story as being not without foundation. See his interesting discussion of the evidence in his Ta‘ríkhu ’l-Tamaddun al-Islámi('History of Islamic Civilisation'), Part III, pp. 40-46.

806 The life of Ibnu ’l-Khaṭib has been written by his friend and contemporary, Ibn Khaldún ( Hist. of the Berbers, translated by De Slane, vol. iv. p. 390 sqq.), and forms the main subject of Maqqarí's Nafḥu ’l-Ṭíb (vols. iii and iv of the Buláq edition).

807 Schack, op. cit., vol. i, p. 312 seq.

808 Cited in the Shadharátu ’l-Dhahab, a MS. in my collection. See J.R.A.S.for 1899, p. 911 seq., and for 1906, p. 797.

809 The Arabic text of the Prolegomena has been published by Quatremère in Notices et extraits des manuscrits de la Bibliothèque Impériale, vols. 16-18, and at Beyrout (1879, 1886, and 1900). A French translation by De Slane appeared in Not. et Extraits, vols. 19-21.

810 Muqaddima(Beyrout ed. of 1900), p. 35, l. 5 sqq. = Prolegomena translated by De Slane, vol. i, p. 71.

811 Muqaddima, p. 37, l. 4 fr. foot = De Slane's translation, vol. i, p. 77.

812 Von Kremer has discussed Ibn Khaldún's ideas more fully than is possible here in an admirably sympathetic article, Ibn Chaldun und seine Culturgeschichte der islamischen Reiche, contributed to the Sitz. der Kais. Akad. der Wissenschaften, vol. 93 (Vienna, 1879). I have profited by many of his observations, and desire to make the warmest acknowledgment of my debt to him in this as in countless other instances.

813 Muqaddima, Beyrout ed., p. 170 = De Slane's translation, vol. i, p. 347 sqq.

814 Muqaddima, p. 175 = De Slane's translation, vol. i, p. 356 sqq.

815 An excellent appreciation of Ibn Khaldún as a scientific historian will be found in Robert Flint's History of the Philosophy of History, vol. i, pp. 157-171.

816 Schack, op. cit., vol. ii, p. 151.

817 E. J. W. Gibb, A History of Ottoman Poetry, vol. ii, p. 5.

818 The nineteenth century should have been excepted, so far as the influence of modern civilisation has reacted on Arabic literature.

819 These Ismál‘ílís are the so-called Assassins, the terrible sect organised by Ḥasan b. Ṣabbáḥ (see Professor Browne's Literary History of Persia, vol. ii, p. 201 sqq.), and finally exterminated by Húlágú. They had many fortresses, of which Alamút was the most famous, in the Jibál province, near Qazwín.

820 The reader must be warned that this and the following account of the treacherous dealings of Ibnu ’l-‘Alqamí are entirely contradicted by Shí‘ite historians. For example, the author of al-Fakhri(ed. by Derenbourg, p. 452) represents the Vizier as a far-seeing patriot who vainly strove to awaken his feeble-minded master to the gravity of the situation.

821 Concerning the various functions of the Dawídár (literally Inkstand-holder) or Dawádár, as the word is more correctly written, see Quatremère, Histoire des Sultans Mamlouks, vol. i, p. 118, n. 2.

822 The MS. writes Yájúnas.

823 Al-kalb, the Arabic equivalent of the Persian sag(dog), an animal which Moslems regard as unclean.

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

825 Mameluke (Mamlúk) means 'slave.' The term was applied to the mercenary troops, Turks and Kurds for the most part, who composed the bodyguard of the Ayyúbid princes.

826 There are two Mameluke dynasties, called respectively Baḥrí (River) Mamelukes and Burjí (Tower) Mamelukes. The former reigned from 1250 to 1390, the latter from 1382 to 1517.

827 See Lane, The Modern Egyptians, ch. xxii.

828 See Sir T. W. Arnold, The Caliphate, p. 146.

829 Ed. of Buláq (1283 a.h.), pp. 356-366.

830 Ibid., p. 358.

831 These verses are cited in the Ḥadíqatu ’l-Afráḥ(see Brockelmann's Gesch. d. Arab. Litt., ii, 502), Calcutta, 1229 a.h., p. 280. In the final couplet there is an allusion to Kor. iv, 44: " Verily God will not wrong any one even the weight of an ant" (mithqála dharrat ⁱⁿ).

832 Hartmann, Das Muwaššah(Weimar, 1897), p. 218.

833 Literally, 'The Shaking of the Skull-caps,' in allusion to the peasants' dance.

834 See Vollers, Beiträge zur Kenntniss der lebenden arabischen Sprache in Aegypten, Z.D.M.G., vol. 41 (1887), p. 370.