760 Ibn Khallikán, ed. by Wüstenfeld, No. 802; De Slane's translation, vol. iv, p. 29 sqq.
761 Muqaddasí (ed. by De Goeje), p. 236, cited by Goldziher, Die Zâhiriten, p. 114.
762 Dozy, Histoire des Musulmans d'Espagne(Leyden, 1861), vol. iii, p. 90 sqq.
763 ‘Abdu ’l-Raḥmán III was the first of his line to assume this title.
764 Maqqarí, vol. i, p. 259. As Maqqarí's work is our principal authority for the literary history of Moslem Spain, I may conveniently give some account of it in this place. The author, Aḥmad b. Muḥammad al-Tilimsání al-Maqqarí (õ 1632 a.d.) wrote a biography of Ibnu ’l-Khaṭíb, the famous Vizier of Granada, to which he prefixed a long and discursive introduction in eight chapters: (1) Description of Spain; (2) Conquest of Spain by the Arabs; (3) History of the Spanish dynasties; (4) Cordova; (5) Spanish-Arabian scholars who travelled in the East; (6) Orientals who visited Spain; (7) Miscellaneous extracts, anecdotes, poetical citations, &c., bearing on the literary history of Spain; (8) Reconquest of Spain by the Christians and expulsion of the Arabs. The whole work is entitled Nafḥu ’l-Ṭíb min ghuṣní ’l-Andalusi ’l-raṭíb wa-dhikri wazírihá Lisáni ’l-Dín Ibni ’l-Khaṭíb. The introduction, which contains a fund of curious and valuable information—"a library in little"—has been edited by Dozy and other European Arabists under the title of Analectes sur l'Histoire et la Littérature des Arabes d'Espagne(Leyden, 1855-1861).
765 The name of Slaves ( Ṣaqáliba) was originally applied to prisoners of war, belonging to various northern races, who were sold to the Arabs of Spain, but the term was soon widened so as to include all foreign slaves serving in the harem or the army, without regard to their nationality. Like the Mamelukes and Janissaries, they formed a privileged corps under the patronage of the palace, and since the reign of ‘Abdu ’l-Raḥmán III their number and influence had steadily increased. Cf. Dozy, Hist. des Mus. d'Espagne, vol. iii, p. 58 sqq.
766 Dozy, op. cit., vol. ii, p. 103 seq.
767 Qazwíní, Átháru ’l-Bilád, ed. by Wüstenfeld, p. 364, l. 5 sqq.
768 See Schack, op. cit., vol. ii, p. 46 sqq.
769 The Arabic original occurs in the 11th chapter of the Ḥalbatu ’l-Kumayt, a collection of poems on wine and drinking by Muḥammad b. Ḥasan al-Nawájí (õ 1455 a.d.), and is also printed in the Anthologie Arabeof Grangeret de Lagrange, p. 202.
770 Al-Ḥullat al-Siyaráof Ibnu ’l-Abbár, ed. by Dozy, p. 34. In the last line instead of "foes" the original has "the sons of ‘Abbás." Other verses addressed by ‘Abdu ’l-Raḥmán to this palm-tree are cited by Maqqarí, vol. ii, p. 37.
771 Full details concerning Ziryáb will be found in Maqqarí, vol. ii, p. 83 sqq. Cf.Dozy, Hist. des Mus. d'Espagne, vol. ii, p. 89 sqq.
772 Maqqarí, loc. cit., p. 87, l. 10 sqq.
773 Dozy, Histoire des Musulmans d'Espagne, vol. iii, p. 107 sqq.
774 See the verses cited by Ibnu ’l-Athír, vol. viii, p. 457.
775 Ibn Khallikán, No. 697, De Slane's translation, vol. iii, p. 186.
776 Ibn Khallikán, loc. cit.
777 Loc. cit., p. 189. For the sake of clearness I have slightly abridged and otherwise remodelled De Slane's translation of this passage.
778 A somewhat different version of these events is given by Dozy, Histoire des Musulmans d'Espagne, vol. iv, p. 189 sqq.
779 The term Mulaththamún, which means literally 'wearers of the lithám' (a veil covering the lower part of the face), is applied to the Berber tribes of the Sahara, the so-called Almoravides ( al-Murábiṭún), who at this tune ruled over Northern Africa.
780 Ibnu ’l-Abbár (Dozy, Loci de Abbadidis, vol. ii, p. 63).
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).