IN consequence of the Translator having been obliged to use a system of orthography to which he was unaccustomed, the fol­lowing inaccuracies have sometimes occurred in the spelling of Eastern names. E has been written for A, as Muhammedan for Muhammadan (passim), Alf Leil for Alf Lail. The long ū has been written oo, as Mansoor for Mansūr, Māmoon for Māmūn; í has been written ee, as Neeshāpor, and a few others.

P. 1, n. 1, add “The usual ejaculation (Bismillah, &c.) is intended to precede the first line, though omitted in both MSS. in the translator’s use.”

P. 6, n. 15. The person here intended is Ugurlú, the elder brother of Khalíl. He died at the same time with his father. (D’Herbelôt in Uzun.) Correct accordingly.

P. 8, n. 17, for “introduced the divisions” read “made con­stant use of the terms.”

P. 9, n. 19, after the words “physics and logic,” insert “with Euclid in geometry, with Ptolemy in astronomy,” and with, &c.

P. 11, n. 24. There are a few other instances of books simi­larly entitled, but all the rest are of a secondary class — Luāmi-u-Damshak, Lamaāt-u-Tahirín, Lamaāt-u-Núrāniāt.

P. 13, n. 25, add Ecclesiasticus xxxix. 21, “He hath made all things for their uses.”

Ibid. n. 26, cf. Psalm viii. 6.

P. 14, n. 27, add “In some of their traditions the jins or genii are represented as the civilizers of mankind, and their pro­ceedings for this purpose described much in the same way as those of Prometheus in Æschylus. (Prom. Vinct.) Cf. Akhwān-u-Safā, chapter on the Enmity of Jins and Men.”

P. 15, n. 31, add Plato’s definition of the sun, <Greek> “having life and soul eternal.” <Greek>, P. 1.

P. 23, n. 43, erase the first two lines of this note, and substi­tute — “The words of Plato in his Theætetus, <Greek>: also in his Phædrus, <Greek>,” &c.

Ib. n. 44, add “cf. p. 232, n. 112. Christians have been supplied with a practicable substitute. Thomas-à-Kempis’ work on Virtue is called ‘The Imitation of Christ.’”

P. 26, line 8, for “vitalized” read “revived.” Ib. 1. 13, note on perception: he alludes to the great question whether qualities originate in the process of sensation, or whether they really exist in the thing perceived.

P. 36, n. 71, add Jerem. xiii. 23, “Can the Æthiopian change his skin,” &c.

P. 37, n. 73, add the lines —

“The mirror in his hand revolving shook,
And earth’s whole surface glimmer’d in his look;
Nor less the secrets of the starry sphere,
The what, and when, and how, depicted clear;
From orbs celestial, to the blade of grass,
All nature floated in the magic glass.” — (Shāhnāmah.)

It was only on New Year’s Day, and after the performance of religious rites, that this virtue could be found in it.

P. 42, n. 79, add “Eternity of production is a standard point in the Peripatetic philosophy — hinted by Aristotle, and affirmed by Plato before him: <Greek>. Laws, B. vi. ad fin.”

P. 43, n. 84, add “According to Gillie, Analysis c. ii. n. O, the doctrine of detrition and deposit was clearly expounded by Aristotle, Meteor. l. I. c. xiv. Cf. Wisd. of Sol. xix. 18—21.”

P. 44, n. 87, add “Aristotle: <Greek>. Metaphys. iii. last chapter on Generation. (Grotius.)”

P. 46. Transpose note 90 to the end of the paragraph after n. 91. Quote Grotius De Ver. l. I. c. vii. ad fin. “Præterea, non ab æterno extitisse hominum genus, sed a certo tempore com­munem stirpi sumsisse originem, evincunt inter alia artium pro­gressus. ” He quotes Lucretius, lib. v.

Natura est mundi, neque pridem exordia cœpit.
Quare etiam quædam nunc artes expoliuntur,
Nunc etiam augescunt, nunc,” &c.

P. 61, n. 16, l. 3, print specific in italics (other essence not being contemplated). After the word “properly” (l. 10), insert — “the sources and so far” the subject, &c.

P. 67, n. 3, prefix Cic. Off. i. 6. “Virtutis laus omnis in actione consistit.”

P. 72, n. 9, add Job xxxiv. 14, 15. “If he gather unto himself his spirit and his breath, all flesh shall perish together, and man shall turn again into dust.”

P. 73, l. 2, note a reference to p. 276, n. 6.

P. 99, n. 2, add “Aristotle, again, took up the theory only as a department of the great Pythagorean doctrine, which referred all being to a contest of contraries: <Greek>.” Metaphys. i. 5. p. 846. (Gillie.)

P. 102, l. 19. To the words, “Hell is a circle,” note Plato’s description of Hades from the vision of Er, Rep. x. ad fin.; to which all passages of the Kurān on similar subjects bear great resemblance. Among other things he describes the souls as wearing symbols of their sentences: <Greek>.

P. 103, n. 8, add “Dante too begins his allegory as having missed his path.”

P. 118, l. 2, for “as” read “since.”

P. 121, n. 16, add Wisd. of Sol. xix. 18. “For the ele­ments were changed in themselves by a kind of harmony, like as in a psaltery notes change the name of a tune, and yet are always sounds.”

P. 124, n. 21. This law of being may be collected from Locke on Uneasiness, Ess. B. II. c. xxi. ss. 31—40; and Butler on Habits, Anal. Part I. c. v. s. 2.

P. 128, l. 2, note: “In Akhlāk-i-Nāsiry iii. 3. this aphorism is attributed to Ardshír Bābak. Cf. in Conclusion ad fin.”

Ib. n. 26, for “a human assertion,” read “human and more limited assertion. Written and unwritten law are commonly known as law and morals.”

Ib. n. 27, add reference to Herodotus, iii. 8.

P. 136, n. 41, add “see in n. 20, p. 324.”

P. 140, n. 47, add “This was the opinion of the primitive fathers, and particularly of Justin Martyr. Exhort. ad Græc. (Dr. Ad. Clarke’s Succession.)”

P. 141, l. 1, add “See in Introduction, p. 12, &c. Cf. Jer. Taylor, Holy Liv. I. i. 2. ‘God is pleased to esteem it for part of his service, if we eat and drink, so it be done temperately, and as may best preserve our health; that our health may enable our services to him: and there is not one minute of our lives but we are or may be doing the work of God, even then when we most of all serve ourselves.’”

P. 152, n. 11, add “Kurān c. xlii. v. 52.”

P. 156, n. 4, add “Fāriāby in the 4th century, (Hij.) was an accomplished musician; but then he was notoriously indifferent to forms of religion.”

P. 167, n. 21, cf. Proverbs xxvii. 5, 6.

P. 180, n. 19, cf. Proverbs xxvi. 12.

P. 192, n. 33, cf. Proverbs xi. 2. Ecclesiasticus x. 9, et seq.

P. 200, n. 50, cf. Ecclesiastes iii. 11.

P. 201, n. 51, cf. Proverbs xvi. 32.

P. 220, n. 89, cf. Ecclesiasticus xli. 3, 4.

P. 221, l. 9, for “his” read “our.”

P. 229, n. 107, add “For <Arabic> in the text, perhaps we should read <Arabic> — and then instead of ‘any matter (as of food,)’ we should have ‘any of their perceptions,’ in the version.”

P. 252, n. 3, “lay at a distance” are the words of Gillie.

P. 253, n. 7, add “Ecclesiasticus xxvi. 29.”

P. 255, n. 11, add “Proverbs xi. 26.”

P. 257, n. 16, add “Cf. Proverbs xviii. 16. xix. 6.”

P. 271, n. 18, cf. Ecclesiasticus xxv. 25.

P. 273, n. 21, before “separation” insert “temporary.”

P. 287, n. 23, cf. Ecclesiasticus xlii. 9, 11.

P. 305, n. 2, cf. Ecclesiasticus xxxiii. 30, 31.

P. 312, n. 2, add, “After Aristotle, Natural. Auscult. l. VIII. c. x. p. 422 — ‘The heavenly bodies appear to perform their motions exempt from the vicissitudes of renovation and decay.’”

P. 361, n. 47, add Nizāmy’s poetical application of this doctrine to the fortunes of Darius:

“The rolling spheres that never cease to run —
This solemn circling of the moon and sun —
Think not in vain the mighty engine works:
’Tis the dark veil where Nature’s secret lurks.
No thread therein but has its proper force,
Though man finds not its end, nor sees its course.
Who knows to-morrow what of new may rise;
Of old what perish from before our eyes?” &c.
Iskandar Nāmah.

P. 370, n. 9, add “Plato, Ep. vii. <Greek> .”

P. 380, l. 5, note reference to Job vi. 15, 17.

P. 382, n. 6, add Job xxxviii. 14, “It is turned as clay to the seal.”

P. 394, l. 20, insert this note between ns. 19 and 20: “Pre­vention of wrong is recognised as the proper end of punishment. Among other wrongs, however, they would include private vio­lations of morality and ritual; uniting, if not identifying, the civil and ecclesiastical theories.”

P. 395, l. 4, insert next to the above — “Truncation of the right hand, for instance, is the legal punishment for theft, which a person so punished can commit no more. See an ancient ves­tige of the idea in Job xxxi. 22. The practice may be combated on its own grounds, as it renders a man useless to the community, and incapable of retrieving his offence. As a bonâ fide substitute for capital punishment, its propriety is only to be questioned on the ground of its influence on society — its tendency to harden and deprave men’s feelings, or prevent their amelioration. On the other hand, among a ferocious and improvident people no salutary impression is to be made except by these appalling means. Hence the barbarity of early punishment, such as stoning among the Hebrews, Arabs, and Greeks — hurling from a precipice at Rome, &c. &c. With the progress of refinement it ought to dis­appear, for a twofold reason: 1. As the requisite impression may now be produced by milder means. 2. As the feelings are more likely to be injured by such exhibitions.”

P. 396, l. 15, insert the following note: “The foundation of private rights we had at p. 124, (n. 21,) here we have their limitation. — Rights exist before society, but are mutually com­pressed, as soon as society commences, in order to make room for each other. In return for this privation, others are bestowed of greater value; namely, public and political rights. This is not all the benefit of society; for it immeasurably multiplies the number of recipients. The population of the British isles is now 25,000,000; before they were civilized it could not have been a quarter of a million. Thus 99 out of every 100 persons owe existence itself, as well as the quality of existence, to the social state.”

P. 401, l. 3, note: “It appears from Exodus v. 1, 6, 15, that the communication between Pharaoh and the Hebrews was indeed much more direct and open than the Eastern people of a later age were accustomed to see it, as regarded their own princes; and this may have given rise to the impression as above; though the fact would be owing, not to the disposition of the prince, but the habits of the empire: government then exhibiting more resemblance to its primitive or patriarchal state.”