>INDEX

793See note on p. 423.

794The province of Tunis.

795Murábiṭis literally 'one who lives in aribáṭ,'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 wordmurábiṭ, 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.

796See Goldziher's articleMaterialien 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.

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

799Almohade is the Spanish form ofal-Muwaḥḥid.

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

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

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

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

804The 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.

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

806The 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'sNafḥu ’l-Ṭíb(vols. iii and iv of the Buláq edition).

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

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

809The Arabic text of the Prolegomena has been published by Quatremère inNotices 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 inNot. et Extraits, vols. 19-21.

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

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

812Von 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 theSitz. 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.

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

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

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

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

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

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

819These Ismál‘ílís are the so-called Assassins, the terrible sect organised by Ḥasan b. Ṣabbáḥ (see Professor Browne'sLiterary 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.

820The 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 ofal-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.

821Concerning 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.

822The MS. writes Yájúnas.

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

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

825Mameluke (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.

826There 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.

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

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

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

830Ibid., p. 358.

831These verses are cited in theḤadíqatu ’l-Afráḥ(see Brockelmann'sGesch. d. Arab. Litt., ii, 502), Calcutta, 1229a.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 dharratin).

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

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

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

835Ibn Khallikán, De Slane's translation, vol. i, p. 3.

836It should be pointed out that theWafayátis very far from being exhaustive. The total number of articles only amounts to 865. Besides the Caliphs, the Companions of the Prophet, and those of the next generation (Tábi‘ún), the author omitted many persons of note because he was unable to discover the date of their death. A useful supplement and continuation of theWafayátwas compiled by al-Kutubí († 1363a.d.) under the titleFawátu ’l-Wafayát.

837The Arabic text of theWafayáthas been edited with variants and indices by Wüstenfeld (Göttingen, 1835-1850). There is an excellent English translation by Baron MacGuckin de Slane in four volumes (1842-1871).

838The full title isal-Mawá‘iẓ wa-’l-l‘tibár fí dhikri ’l-Khiṭaṭ wa-’l-Athár. It was printed at Buláq in 1270a.h.

839Al-Sulúk li-ma‘rifati Duwali ’l-Mulúk, a history of the Ayyúbids and Mamelukes. The portion relating to the latter dynasty is accessible in the excellent French version by Quatremère (Histoire des Sultans Mamlouks de l'Égypte, Paris, 1845).

840A. R. Guest,A List of Writers, Books, and other Authorities mentioned by El Maqrízí in his Khiṭaṭ,J.R.A.S.for 1902, p. 106.

841TheFakhríhas been edited by Ahlwardt (1860) and Derenbourg (1895). The simplicity of its style and the varied interest of its contents have made it deservedly popular. Leaving the Koran out of account, I do not know any book that is better fitted to serve as an introduction to Arabic literature.

842See p. 413, n. 1.

843A Biographical Dictionary of Persons who knew Mohammad, ed. by Sprenger and others (Calcutta, 1856-1873).

844Murúju ’l-Dhahab, ed. by Barbier de Meynard, vol. iv. p. 90. The names Shírázád and Dínázád are obviously Persian. Probably the former is a corruption of Chihrázád, meaning 'of noble race,' while Dínázád signifies 'of noble religion.' My readers will easily recognise the familiar Scheherazade and Dinarzade.

845Strange as it may seem, this criticism represents the view of nearly all Moslem scholars who have read the 'Arabian Nights.'

846Many episodes are related on the authority of Aṣma‘í, Abú ‘Ubayda, and Wahb b. Munabbih.

847Those who recite theSíratu ‘Antarare named‘Anátira, sing.‘Antari. See Lane'sModern Egyptians, ch. >xxiii.

848That it was extant in some shape before 1150a.d.seems to be beyond doubt.Cf.theJournal Asiatiquefor 1838, p. 383; Wüstenfeld,Gesch. der Arab. Aerzte, No. 172.

849Antar, a Bedoueen Romance, translated from the Arabic by Terrick Hamilton (London, 1820), vol. i, p. >xxiii seq. See, however, Flügel's Catalogue of the Kais. Kön. Bibl. at Vienna, vol. ii, p. 6. Further details concerning the 'Romance of ‘Antar' will be found in Thorbecke's‘Antarah(Leipzig, 1867), p. 31 sqq. The whole work has been published at Cairo in thirty-two volumes.

850Sha‘rání,Yawáqít(ed. of Cairo, 1277a.h.), p. 18.

851In 1417a.d.The reader will find a full and most interesting account of Nasímí, who is equally remarkable as a Turkish poet and as a mystic belonging to the sect of the Ḥurúfís, in Mr. E. J. W. Gibb'sHistory of Ottoman Poetry, vol. i, pp. 343-368. It is highly improbable that the story related here gives the true ground on which he was condemned: his pantheistic utterances afford a sufficient explanation, and the Turkish biographer, Laṭífí, specifies the verse which cost him his life. I may add that the author of theShadharátu ’l-Dhahabcalls him Nasímu ’l-Dín of Tabríz (he is generally said to be a native of Nasím in the district of Baghdád), and observes that he resided in Aleppo, where his followers were numerous and his heretical doctrines widely disseminated.

852The 112th chapter of the Koran. See p. 164.

853Founder of the Shádhiliyya Order of Dervishes. He died in 1258a.d.

854A distinguished jurist and scholar who received the honorary title, 'Sultan of the Divines.' He died at Cairo in 1262a.d.

855An eminent canon lawyer († 1370a.d.).

856It was the custom of the Zoroastrians (and, according to Moslem belief, of the Christians and other infidels) to wear a girdle round the waist.

857SeeMaterials for a History of the Wahabys, by J. L. Burckhardt, published in the second volume of hisNotes on the Bedouins and Wahabys(London, 1831). Burckhardt was in Arabia while the Turks were engaged in re-conquering the Ḥijáz from the Wahhábís. His graphic and highly interesting narrative has been summarised by Dozy,Essai sur l'histoire de l'Islamisme, ch. 13.

858Following Burckhardt's example, most European writers call him simply ‘Abdu ’l-Wahháb.

859Burckhardt,op. cit., vol. ii, p. 96.

860MSS. of Ibn Taymiyya copied by Ibn ‘Abd al-Wahháb are extant (Goldziher inZ.D.M.G., vol. 52, p. 156).

861This is the place usually called Karbalá or Mashhad Ḥusayn.

862Op. cit., vol. ii, p. 112.

863Essai sur l'histoire de l'Islamisme, p. 416.

864Burckhardt,loc. laud., p. 115.

865I cannot enter into details on this subject. A review of modern Arabic literature is given by Brockelmann,Gesch. der Arab. Litt., vol. ii, pp. 469-511, and by Huart,Arabic Literature, pp. 411-443.

866See M. Hartmann,The Arabic Press of Egypt(London, 1899).

867Brockelmann,loc. cit., p. 476.

868Translated into Arabic verse by Sulaymán al-Bistání (Cairo, 1904). See Professor Margoliouth's interesting notice of this work in theJ.R.A.S.for 1905, p. 417 sqq.

869H. A. R. Gibb,Studies in contemporary Arabic literature, Bulletin of the School of Oriental Studies, vol. iv, pt. 4, p. 746; cf. also vol. v, pt. 2, p. 311 foll. Mr Gibb has given references to the chief works on the subject, but for the sake of those who do not read Arabic or Russian it may be hoped that he will continue and complete his own survey, to which there is nothingsimile aut secundumin English.

In the following Index it has been found necessary to omit the accents indicating the long vowels, and the dots which are used in the text to distinguish letters of similar pronunciation. On the other hand, the definite articlealhas been prefixed throughout to those Arabic names which it properly precedes; it is sometimes written in full, but is generally denoted by a hyphen,e.g.-‘Abbas for al-‘Abbas. Names of books, as well as Oriental words and technical terms explained in the text, are printed in italics. Where a number of references occur under one heading, the more important are, as a rule, shown by means of thicker type.

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