CHAPTER V. The same subject continued-Ibnu Sa'id's addition to Ibn Hazm's epistle-Sciences relative to the AFTER copying the epistle that we have just transcribed, the learned historian addition to "In order that this important subject should be properly illustrated, I have Ibnu Sa'íd's "deemed it convenient to add, by way of supplement to the epistle of the Wizír Ibn Hazm's "and Háfedh Abú Mohammed Ibn Hazm in praise of the Andalusians and their writings, an account of such works as he was not acquainted with in his time, 66 or which have been written since the learned writer's death, and have either reached my notice or fallen into my hands. I shall begin with the favour and "will of the Almighty God, whose help I humbly beseech and implore. epistle. "In the sciences that have the Korán for their object I shall make particular Sciences rela tive to the mention of a commentary on that divine work by the learned and pious Imám Korán. "Abú Mohammed Mekkí Ibn Abí Tálib Al-kortobí. This work, which consists of about ten books, is generally reputed the best of its kind, and is entitled Kitábu-l-hedayati ila balúghi-n-neháyati' (the book of direction to reach the “end of perfection). Another commentary on the holy book, entitled Kitábul-tafsírí 'árábi-l-korání (interpretation of obscure words contained in the Korán), "is also the production of this author, who wrote no less than seventy-seven "different works on various topics. Ibnu Ghálib, who enumerates them all "in his Forjatu-l-anfús (contentment of the soul), lavishes great praise on this Mekki, whose death he places in the year 374 of the Hijra (A. D. 984-5). "Another commentary on the Korán, by Abú Mohammed Ibn 'Attiyyah Algharnáttí,2 is justly celebrated both in the East and the West. The author "flourished in the sixth century of the Hijra. "On the modes of reading the Korán we have an excellent treatise by the "aforesaid author Mekkí, entitled Kitábu-t-tebssírati (the book of perspicuity), and "another called At-teysir 3 (the book of levelling the difficulties, or that renders reading easy), by Abú 'Amru Ad-dání, both of which are in every body's hands. "On the science of sacred traditions there was in my days, (that is, in the "seventh century of the Hijra), an Imám of the name of Abú-l-hasan 'Alí Ibnu-l"kattán Al-kortobí,* who resided at the court of Morocco, and who wrote several "works on the interpretation of marvellous traditional stories, and on the men "mentioned in them. He reached the utmost perfection in his writings, which are now consulted by every one, and I was told that he was busy compiling a "work on the science of traditions which should embrace all the information to be found in the great collections, without their numerous repetitions. 66 "The work of Razín Ibn 'Omar Al-andalusí, which is a very learned compilation from the writings of Moslem Al-bokhárí, An-nisáyí, and Termedhí, as "likewise from the Mowattá of Málik, and the Kitábu-s-sonnan,5 is considered "a very learned performance, is well known throughout the East and West, and "is in the hands of every scholar. "'Abdu-l-hakk Al-ishbílí6 is the author of a work on the same subject, "which has acquired the greatest reputation and celebrity. The title is Kitábu"l-ahkám (the book of statutes), and he wrote the Kitábu-l-ahkámi-l-kobrá (the great collection of statutes); Kitábu-l-ahkámi-l-soghrá (the small collection of "statutes); and some pretend that he wrote another called Kitábu-l-wásitu (the middling collection). "The Kitábu-l-jum'i beyna sahíhína (the book of union of the two Sahih) by “Al-homaydí," is sufficiently known, and needs not my recommendation. 8 Jurisprudence. "If I pass on to jurisprudence, I can mention a work which people mostly "consult in these times, and which, during my stay at Alexandria, I found in the hands of almost every doctor of the sect of Málik, among whom it has become "famous; but the title of the work has escaped my memory. I can also quote the collection published by Al-baráda'í of Saragossa, under the title of Kitábu"t-tadh'hib (the book of gilding). The work entitled Kitábu-n-niháyati (the book 9 "of complement and end), by Abú-l-walid Ibn Roshd, is a composition of the greatest merit, held in much estimation, and a book of reference for doctors professing the rite of Málik Ibn Ans. The Kitábu-l-muntaki (the book of the marrow), by Al-bájí,1o is also much commended. Dogmas of religion. "On the dogmas of religion, and the foundations of law, we have the work "of the Imám Abú Bekr Ibnu-l-'arabí Al-ishbílí," entitled Kitábu-l-'awássimi "wa-l-kawássimi (the book of pieces and fragments), which is well known and common among the studious. We have also by the same author several works on various subjects; and by Abú-l-walid Ibn Roshd numerous treatises also on "the foundation of canon law, the most approved of which bears the title of "Kitábu-l-mokhtasari-l-mustsafi,12 (a commentary on the Mustsafi). "Histories and chronicles abound with us. Besides those already mentioned in History. "Ibn Hazm's epistle, I can recommend the Kitábu-l-matín 13 (the book of solidity), by Ibnu Hayyán, composed of sixty volumes or thereabouts, and the Kitábu-l"muktabis (the book of those desirous of information) by the same author, which "Ibn Hazm states to be composed of ten volumes. From the Matin-a book "in which Ibnu Hayyán related with great detail all the historical events that "occurred in his time, and of which he himself was an eye-witness the author "of the Dhakhirah (treasure) 1 is said to have borrowed his narrative. This "last-mentioned work has of late been increased by Abú-l-hejáj Al-bayésí (of Baéza), who is now residing at Túnis, the capital of Africa proper, where he enjoys the favours and protection of the Sultán. "The Kitábu-l-mudhdhafer, 15 so called from the name of its author, Almudhdhafer Ibn Al-afttas, King of Badajoz, a work almost equal to the Matín "of Ibnu Hayyán in number of volumes, and which embraces the political and "literary history of the times, is justly considered to be one of the most brilliant 'productions of the age. "A history of the Sultáns of the Lamtumní dynasty, by Ibn Sáhibi-s-salát,16 "and another on the same subject by Ibnu-s-seyrafí," of Granada, which I have "not read, but which is much praised by Ibnu Ghálib, are among our best works "of the kind. The same author (Ibnu Ghálib) says that Abú-l-hasan As-sálimí 18 "wrote a history of the second civil war in Africa and Andalus, disposed chrono"logically, beginning at five hundred and thirty-nine (A. D. 1144-5), and ending " in five hundred and forty-seven (A. D. 1152-3). "Abú-l-kásim Ibn Bashkúwál is counted among our most eminent historians. "We have by him a biographical dictionary of illustrious Andalusians since the times of the conquest down to his own days, 19 to which he added such information on the history and topography of Cordova, and other principal cities of Andalus, as came within the scope of his work. He wrote also a biographical 'dictionary of distinguished authors, under the title of Kitábu-s-silat (the book "of the gift). Before the days of Ibnu Bashkúwál another eminent historian "named Al-homaydi had written a valuable work on the history of this country, "entitled Jadh'watu-l-muktabis 20 (a spark from the Muktabis). 66 “Abú 'Abdillah Ibnu-l-abbár, of Valencia, secretary to the King of Africa proper, has published in our days a supplement to the book of the gift' by Ibnu Bashkúwál.21 "The Faquih Abú Ja'far Ibn 'Abdi-l-hakk Al-khazrájí, of Cordova, wrote, VOL. 1. 2 c according to Ibnu Ghálib, a great historical work entitled Kitábu-l-iktifá fí akhbári-l-kholafá 22 (the book of sufficiency on the history of the Khalifs), which begins with the first Khalif, and ends in the reign of 'Abdu-l-múmen. He not only gave the history of the events which happened in the East, but also of those "of Andalus. "Abú Mohammed Ibn Hazm, whose epistle I have transcribed, wrote several "works on the history of the Arabs, one of which he entitled Nok'tatu-l-'arús fi akhbári-l-kholafái-l-andalus 23 (the embroidery of the bride on the history of the "Khalifs who reigned in Andalus). "Abú-l-walid Ibn Zeydún wrote his Kitábu-t-tebyíni fí Kholafái Bení Umeyyah fi-l-andalusi 24 (the book of demonstration on the Khalifs of the house of Umeyyah in Andalus), which he is said to have composed in rivalry of the "famous work on the Eastern Khalifs entitled Kitábu-t-ta'íni fí Kholafái-l"mash'reki (the book of conspicuity on the history of Eastern Khalifs).25 "The Kádí Abú-l-kásim Sá'id Ibn Ahmed At-toleytolí (of Toledo) has left us "two most valuable compositions,-one entitled Kitábu-t-ta'rifi biakhbári 'ulemái"l-umami mina-l-'arabi wa-l-'ajemi (the book of instruction on the history of the "learned among the Arabs, as well as among foreigners),26 and the other Jámi'u "akhbári-l-umami (a general history of nations). “Abú 'Omar Ibn 'Abdi-l-barr is the author of another excellent history, which "bears the title of Kitábu-l-kasdi wa-l-amámi fi mu'arefati akhbári-l-'arabi wa-l'ajemi (the object and the end-on the history of the Arabs and other nations).27 "Gharib Ibn Sa'íd, from Cordova, wrote an epitome of Tabari's large historical "work.28 He executed his task in a manner which met with general approbation among the learned of this country, and gave him great reputation. Another "circumstance contributes to make his work still more valuable, namely, that he "added to his epitome, by way of supplement, a history of Andalus and Africa. "Ahmed Ibn Sa'id Ibn Mohammed Ibn 'Abdillah, better known by the surname “of Ibnu-l-fayyadh, wrote likewise an historical work under the title of Kitábu-l"'ibar (the book of advice).29 "There exists also a biographical dictionary of eminent grammarians and "rhetoricians who lived in the eastern provinces of Andalus by Abú Bekr Al-huseyn Ibn Mohammed Az-zubeydí;30 and another work of the same kind, containing the lives of distinguished theologians, poets, and authors, by the "Kádí Abú-l-walíd, generally known by the surname of Ibnu-l-faradhí. 31 Yahya Ibn Hakem Al-ghazzál 31 wrote a history of Andalus in verse. The same "was done after him by a poet whose name was Abú Tálib, and who was also known by the surname of Al-mutennabí Jezírah-Shukar (the Mutennabí of Alcira), of " which place he was a native. Ibn Besám, the author of the Dhakhirah (treasure), "from whom the preceding information is taken, borrowed considerably from the "poetical writings of Abú Tálib. But this is not the moment for judging of the respective merits of these two authors. The book very much resembles the supplement to the Kitábu-l-hadáyik (the book of enclosed gardens) by Ibn Faraj. "At the same time, and almost in our days,32 Al-fat'h published his Kaláyidu-l'ikiyán (golden necklaces), a work full of eloquence, and held in great estimation by the learned. We have likewise by him a work bearing the title of Matmahu-lanfus (place of recreation of the soul),33 and of which there are three editions, great, middling, and small. Its contents are the lives of illustrious men contained in his Kaláyid, and others who lived before them. Since the publication of these two "works by Al-fat'h, a work entitled Súmttu-l-jumáni wa sakittu-l-marjáni (pearl "necklaces and showers of seed pearls) has appeared, by Abú 'Amru Ibnu-l-imám.34 "It is a sort of supplement to the Kalayid and to the Matmah, wherein the author has introduced the lives of all those eminent men who either escaped Al-fat'h's "research or lived after him; as likewise of many distinguished authors who flourished since Al-fat'h's death up to the end of the sixth century of the Hijra. Lastly, a supplement to the two preceding works, containing a biography of "eminent men who flourished likewise in the seventh century of the Hijra, has "been published of late years by Abú Bahr Sefwán Ibn Idrís, from Murcia, under "the title of Zádu-l-musáfiri 35 (provisions for the traveller). It is a small volume, "but precious for its information. "Abú Mohammed 'Abdullah Ibn Ibráhím Al-hijárí (from Guadalaxara) wrote the “Kitábu-l-mas ́habi fí fadháyili-l-maghrebi36 (the book of the chatterer on the excel"lences of the West), which appeared after the Kaláyid and the Dhakhirah. It "embraces the history of Andalus from the earliest times down to his days. The author, too, followed a new plan in the arrangement of his materials, since, along with his exquisite historical information, he described at full length some of the principal cities in that country, enumerated the peculiarities of the soil, and "treated on matters which belong to the science of geography, giving also numerous "extracts from the works of distinguished authors and poets, as the reader must “have remarked by our frequent quotations from the said work. A better history “of Andalus never was written,—a reason why it was so much extolled and praised by our ancestor 'Abdu-l-málik Ibn Sa'íd,37 who worked upon it, and "wrote a supplement, which was continued by his two sons Ahmed and Mo“hammed, afterwards by Músa, son of Mohammed, and lastly by 'Alí, son of “Músa, the writer of this book, and the author of the work entitled Falaku-l-adabil-muheytti biholi lisáni-l-'arabi (the book of the sphere, embracing the beauties of |