Arabic Thought and Its Place in History

TRANSCRIBER'S NOTE

Obsolete, archaic, unusual and inconsistent spellings have been left in the text as in the original book. Obvious typos have been fixed, as detailed below. In the body of the book, corrected text has a dotted underline. Hover the cursor over the underlined text to see the correction. The cover was produced by the transcriber and is hereby placed in the public domain.

Arabic words and names appear transliterated throughout the text. `Ayn is represented by `, and hamzah is represented by ´. The same word or name will appear throughout the text with and without diacriticals over the vowels, and both with and without indications of `ayn and hamzah.

My research indicates that the book Bibl. Orient. by Asseman, cited in the text, is referring to Bibliotheca orientalis Clementino-vaticana... by Giuseppe Simone Assemani (modern spelling of name).

In the following, the correction is shown in square brackets:

Page
10	matter, probably Indian, perhaps some Eygptian[Egyptian]
11	the new Plantonists[Platonists]; whilst they exhausted their
12	to which all philosophy, and especially the Plantonic[Platonic]
15	Topica, Meterology[Meteorology], de sensu, the first five books
16	“parts.” These are, (1[i]) the nutritive, the power of
19	in the formation of neo-Plantonic[neo-Platonic] theory, and it
26	where the Aristotelian metaphysics and phychology[psychology]
41	commentaries of John Philoponus, himself a Monophysit[Monophysite]
43	what we call the Turkish bath is a lineal decendant[descendant] of
48	patriarch in 684 was a pupil of Severus Sekobt[Sebokt], and
50	persecution. Such was the experience of Henanyeshu`[Henanieshu´]
50	to the Khalif ´Abdul-Malik[`Abdul-Malik] in consequence of which
50	the humanities on the other (cf. Assemsan[Asseman] BO.)
54	luxurant[luxuriant] shoots on a soil which was saturated with
54	and the most important transmittors[transmitters] of medicine.
55	the medical writers mentioned by Dr. Leclerq[Leclerc] in his
55	Histoire de la mÉdicine[mÉdecine] arabe (Paris, 1876) we find
59	dÉborder sur les rÉgions frontiÉres[frontiÈres].
78	“Old Mosque” of Fustat (Cairo), that [is] now known as the
83	The Mu´tazilites[Mu`tazilites] of whom Wasil b. `Ata (d. 131)
84	possessed by him, the Mu´tazilites[Mu`tazilites] argued that it
84	eternal Qur´an as ditheists. The Mu´tazilites[Mu`tazilites]
85	moral obligations and reponsibility[responsibility] on the one
85	to death by the Khalif ´Abdu[`Abdu] l-Malik, and that the
86	´Ata[`Ata] whose teaching clearly shows the solvent force
86	and did so on the ground of the apparant[apparent] injustice
91	is confined to the hereditary descendants of ´Ali[`Ali] the
92	is one of the sacred spots visited by Shi´ite[Shi`ite] pilgrims.
95	risings at Madinna[Madina], and after the suppression of one of
105	production of Arabic tranlations[translations] of works
108	treatises of Aristotle, of the almajasta[Almagesta] of Ptolemy,
110	al-Ma`mun[al-Ma´mun] on foods and drinks, a manual of medicine
114	Metaphysics, Plato’s Laws and TimÆas[TimÆus], as well as
118	in the Qur`an[Qur´an] as belonging to a religion “of the book,”
119	the sect mentioned in the Qur`an[Qur´an] under the name of
123	Qur`an[Qur´an] and the question of free will. The new
129	and `Amr b. Bakr[Bahr] al-Jahiz. On the theological
130	`Amr b. Bakr[Bahr] al-Jahir[Jahiz] (d. 255), the third of
135	time of al-Ma`mun[Ma´mun] the text of Aristotle began to be
137	(22) of De Slane’s trans. of Ibn Kkallikan[Khallikan], vol. i. p.
137	Beitrage[BeitrÄge] zur Geschichte der philosophie[Philosophie]
139	which particular aspect af[of] ancient research would
143	Muhammmad[Muhammad] b. Tarkhan Abu Nasr al-Farabi (d. 339),
146	Almajesta[Almagesta] of Ptolemy, and a treatise on various
147	aql[`aql] (reason, intelligence, spirit) is employed in general
152	12. 7, and similarly Plato, Timaeus[TimÆus] 28). Being unchanged
153	the argument in Plato, Timaeus[TimÆus] 28, and Aristotle,
156	attempted on quite other lines by al-Ash´ari[Ash`ari] and
156	twelfth Iman[Imam] of the Ithna `ashariya or orthodox
156	emperers[emperors], whose sign manual was sought as giving
157	son Isma´il[Isma`il] as his successor, but as Isma´il[Isma`il] was
157	be transferred at will, but remained loyal to Isma´il[Isma`il],
160	the Isma´ilians[Isma`ilians] or Sab`iya of Egypt there came two
160	monastry[monastery], and was recognised there afterwards as a
161	In 471 another da´i[da`i] or missionary, Hasan-i-Sabbah,
161	the younger son Musta´li[Musta`li]. When the Khalif al-Mustansir
163	the Agha Khan is a lineal descendant af[of] Ruknu
163	Thus the movememt[movement] started by Abdullah, the son
165	the Ishma´ilians[Isma`ilians] on the part of those who wished
165	founders of the brotherhood, as some have suppposed[supposed].
169	al-Juzjanl[Juzjani], from his master’s recollections. We learn
169	classes, as was the case with the Qarmations[Qarmatians], and when
171	After this he studied Euclid, the Almajesta[Almagesta], and the
177	formed. Men and animals perceive pariculars [particulars]
189	Syraic[Syriac] very soon after their first appearance in Greek,
189	Sa´id[Sa`id] b. Abi l-Khayr (d. 441 A.H. = 1049 A.D.), who
189	Ibn Sina; when they parted Abu Sa´id[Sa`id] said of Ibn Sina,
191	´Abdullah[`Abdullah], the son of Maymum, whose work we have
192	Isma´ilians[Isma`ilians] and kindred sects; but Sufi teaching
194	Sufi and the philosopher of the Isma´ilian[Isma`ilian] school.
196	of the Rifa´ite[Rifa`ite] order. There are also orders
199	undergone by the Rifa´i[Rifa`i] darwishes and others. The
199	produces the world of phenoma[phenomena] in which light is made
204	Sufi was `Abdu l-Haqq ibn Sab´in[Sab`in] (d. 667), who shows
220	and in 484 he was appointed president of the Nazmiite[Nazimite]
224	the Plotinian terminloogy[terminology]. Macdonald summarises
226	eastern wing from the rest, and this segrated[segregated] portion
230	seat of goverment[government] at Cordova, and in A.H. 317 one
234	more to Christian attacks, until at length Mu´tamid[Mu`tamid],
238	work was the Kitab al-Amanat wa-l-I´tiqadat[´Itiqadat],
247	he learned of al-Ghazili[Ghazali] and his doctrines. Roughly
253	and grammer[grammar]. He maintained that the task of philosophy
260	`Abdu l-Haqq b. Sab´im[Sab`in] (d. 667). The former of these
263	which is exactly the same teaching as that of al-Ash´ari[Ash`ari]
272	Mataphysics[Metaphysics], and the treatises de coelo and
272	Mataphysics[Metaphysics], de coelo and de mundo,
272	on the NichomachÆan[NicomachÆan] Ethics and his paraphrase
278	and phychological[psychological] works of Aristotle were in
282	the Jew Calonymos[Kalonymos] did so in 1328. Some of his
287	to the study of the original test[text], a view in
297	41 661 " 7 Mu´awiya[Mu`awiya] I. Khalif: Umayyads.
298	64 683 Aug. 30 Mu´awiya[Mu`awiya] II. Khalif: Marwan Khalif.
303	204 819 June 28 Ash-Shaf`i[Shafi`i] died.
304	218 833 Jan. 27 Al-Mu´tasim[Mu`tasim] Khalif, orthodox reaction.

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