746

Therefore, they did not say anything about the position of sorcery.

747

C (in the margin) and D add: "by Ibn Wahshiyah." Cf. p. 151, above.

748

Cf. A. Hauber, "Tomtom (Timtim) = Dandamiz = Dindymus?" in Zeitschrift der Deutschen Morgenlandischen Gesellschaft, LXIII (1909), 457­72; (Pseudo-) Majrili, Ghayah, ed. H. Ritter (Leipzig & Berlin, 1933), p. 193; Carra de Vaux, in P. Tannery, Memoires scientfiques (Toulouse & Paris, 1920), IV, 302 f. The title of the work mentioned by Ibn Khaldun appears in slightly different forms.

749

The legendary founder of Muslim alchemy. Cf. GAL, I, 244 f.; Suppl., I, 426 ff ; P. Kraus, Jabir Ibn Hayyan. Cf. also pp. 228 and 269, below.

750

Cf, p. 245, below.

751

Cf. L1:212, above.

752

Cf also pp. 393 f., below. For the basic theme, that the soul is one in species, different in powers, cf., for instance, Ibn Sini, Kitdb an-.Najdh (Rome, 1593), p. 53.

753

The Paris ed. adds: "to exchange human spirituality with angelic spirituality and to become an angel in the very moment the exchange takes place. This is the meaning of revelation, as has been mentioned in the proper place [1:199, above]. In this condition, the (prophetic souls) attain divine knowledge, are addressed ..." This addition is not found in Bulaq nor in the MSS. A, B, C, or D.

754

Cf. 1:184 ff and 199, above. 158

755

Qur'an 2.102 (96). For the dogma of the reality of sorcery in Islam and medieval Christianity, cf. E. Doutti, Magie et religion dans l'Afrique du Nord (Algiers, 1908), pp. 336 ff.

756

The reference to the $abi i is added in the margin of C and in the text of D.

757

The well of Dharwan was located in Medina. References to the tradi­tion of the spell cast over Mubammad are found in Handbook, p. 161 b. Cf. also the commentaries on the Mu'awwidhatan, the last two surahs of the Qur'an.

758

Qur'an 113.4 (4). The verb translated as "blow" could also mean "spit." Cf p. 168, below.

759

Cf. p. 168, below.

760

Cf. p. 113, above.

761

It seems that Ibn Khaldun used ta'lif and tafriq here in the sense of the terms mu'talif and muftariq of the science of tradition. Cf. 2:451 (n. 116), above. He may have wanted to say that the similarity between the real person and the picture of him made by the sorcerer was like that of homonyms.

762

That is, either an actual picture of him or a symbolic representation.

763

That is, he places the spell into some object (cf. the just-mentioned story of the spell cast over Mubammad) and thus makes a magical "knot."

764

Cf. p. 164, below.

765

Fa yantajithu.

766

Cf, p. 245, below.

767

220:110+65+44+22+20+11+10+5+4+²+¹= 284.

284:142+71+4+2+1=220.

For the theory of "loving numbers" among the Arabs, cf. M. Steinschneider in Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XXIV (1870), 967-69; S. Gandz in Saadia Anniversary Volume (New York, 1943), pp. 155-58. For a modern treatment of the problem, cf. E. B. Escott, "Amicable Numbers," Scripta Mathematica, XII (1946), 61-72.

768

Cf. 2:213, above.

769

(Pseudo-)Majriti speaks of "loving numbers" in the Ghayah, p. 278. A less complicated procedure was to eat cakes on which the loving numbers were inscribed; cf. T. Canaan in Berytus, IV (1937), 93. Cf. also Tashkopruzadeh, Miftah as-sa'adah (Hyderabad, 1329-56/1911-37), I, 332.

770

Cf. Bombaci, p. 459.

771

Cf. W. Ahrens in Der Islam, VII (1917), 215. Strangely enough, B and D (but not A or C) read tali' "ascendant (of Leo)," instead of taba'.

772

Cf n. 776.

773

Cf. R. Dozy in Journal asiatique, XIV6 (1869), 164 f.

774

Each sign of the zodiac is divided into three "faces" (wajh), Greek prosopon, Latin facies, of ten degrees each. Cf. (Pseudo-) Majriti, Ghdyah, pp. 126 ff. Cf. also p. 199, below, and A. Bouche-Leclerq, L'Astrologie grecque (Paris, 1899), pp. 215 ff.

775

Cf. Dozy, op. cit., pp. 165 f. Cf. German aufheben "to lift, to abolish, to preserve."

776

The Ghayah, pp. 35 f., mentions a simpler but rather similar talisman to be used against stones in the bladder, in Arabic designated by the same word as "pebbles."

777

Cf. W. Ahrens, op. cit., pp. 215 f., who states that this square is rather a combination of four nine-field squares.

778

Many MSS of the work are preserved; cf. GAL, I, 507; Suppl., I, 923 f.; GAL (2d ed.), 1, 669. Any doubt as to its authenticity was removed by H. Ritter, who found a reference to the Sirr in one of the works of Fakhr­ad-din ar-Razi himself. See Der Islam, XXIV (1937), 285 (n. 2). The work as such speaks rather for, than against, the great philosopher's authorship.

779

Cf. p. 161, above.

780

Cf. Bombaci, p. 459.

781

The correctness of the reading seems to be certain. The meaning and derivation are uncertain. The word may refer to khinzir "pig, boar." Khinziriyah "piggishness" occurs, for instance, in ar-Raghib al-Isfahani, Muhddardt (Cairo, 1287/1870), I, 431. However, it may be derived from a proper name, such as that of the Ibn Abi Khinzir family, which provided governors for Sicily in the tenth century.

782

Bulaq: "express that fact as follows: We act only upon ..."

783

"That have monetary value."

784

Cf. Bombaci, p. 459.

785

C, at least, clearly indicates the reading habi "rope," and not jabot "mountain." Ropedancers would certainly be a much more familiar picture in the medieval Muslim world than mountain climbers.

This example of the effects of imagination occurs in Avicenna and Averroes and in later Western literature, as shown by S. van den Bergh, "Pascal, Montaigne, et Avicenne," in Millenaire d'Avicenne: Congres de Bagdad (Cairo, 1952), pp. 36-38; and idem, Averroes' Tahafut al-Tahafut (E, J. W. Gibb Memorial Series, N.S. No. 19) (Oxford & London, 1954),11, 174 f.

786

Cf. p. 175, below.

787

Cf. 1:188, and p. 100, above.

788

Cf. 1:191, above.

789

Cf. Qur'an 7.117 (114); 26.45 (44). Cf also p. 245, below.

790

Cf. p. 160, above.

791

"In a believing state of mind" is an addition of C and D. C has the words in the margin.

792

Cf. A. Christensen, L' Iran sous les Sassanides (2d ed.; Copenhagen, 1944), pp. 502-4. The words mean "royal banner," but legend referred the word kavyan to a mythical smith, Kavagh by name, who tied his leather apron to a lance and led the revolt against the tyrant Dahagh. The Arabic descriptions of the actual banner used at the end of the Sassanian empire, cited by Christensen, mentioned its great value but are not very clear or trustworthy. Ibn Khaldun's description would certainly seem to reflect a fictional motif.

As the MSS show, Ibn Khaldun read Dargash Kabiyan.

793

Apparently this is what is meant. Cf. E. Wiedemann in Der Islam, VIII (1918), 96 f., against W. Ahrens, Der Islam, VII (1917), 217. G. Bergstrasser refers to two such squares from al-Khalwati, an-Nur as-sati'; cf. Der Islam, XIII (1923), 231. Cf. also al-Buni, in a work (or excerpt from a larger work, the Shams al-ma'arif) which in two recent Cairo reprints, one undated, the other dated 1368/1939, goes under such titles as Sharh ism Allah al-a'zam and al-Lu'lu' al-manzum fi t-talasim wa-n-nujum, p. 74.

794

Qur'an 7.118 (115).

795

Cf. Bombaci, p. 469.

796

This is the famous, constantly quoted hadith (cf. Concordance, I, 271 b) that Abu Dawitd, the author of one of the canonical hadith collections, considered one of four traditions containing all the knowled a of traditions anyone needed. The other three are: "Actions (are judged by intentions"; "a believer is a believer only when he wants for his brother the same things he wants for himself"; and "it is clear what is permitted, and it is clear what is forbidden. In between are ambiguous matters." Cf. al-Khatib al-Baghdidi, Ta'rikh Baghdad, IX, 57. Cf. pp. 251 and 299, below.

797

Cf. 1:188, and pp. 100 and 167, above.

798

Cf. p. 100, above.

799

Cf. p. 167, above.

800

Qur'an 2.142 (136), 213 (209), etc.

801

Cf. E. Doutte, Magie et religion dans l'Afrique du Nord, p. 318.

802

The following three lines are not in Bulaq.

803

Cf. Bombaci, p. 460.

804

Doutte, op. cit., pp. 322 f., refers to different school opinions regarding the evil eye.