P. 7. The name Abú Zurá‘a is doubtful. See Ethé, Neupersische Litteratur in Grundriss der Iranischen Philologie, vol. 11. p. 221.

P. 10. I have retained the usual spelling of the name Rúdagí, but Rúdakí seems to be the correct form, as it rhymes with kúdakí in a verse by Niẓámí ‘Arúḍí (Lubáb, vol. 11. p. 7, l. 17) and with andakí in a verse by Kháqání (Jámí, Baháristán, ed. by Schlechta-Wssehrd, p. 95, l. 8 foll.).

P. 13. The flower which the Persians call lála (rendered here and else­where by “tulip”) is really the red anemone.

P. 19. Jabal in connexion with ‘Abdu ’l-Wási‘ refers to the mountainous district of Gharjistán. See Prof. Browne’s Literary History of Persia, vol. 11. p. 341, and Mr Le Strange’s Lands of the Eastern Caliphate, pp. 415-6.

P. 56, l. 8 from foot. It ought perhaps to have been mentioned that here the Latin imitation is not quite exact. In the catalectic variety of the Ṭawíl metre the third foot of the second hemistich is regularly , and occurs only as a rare exception to the rule. For this reason the “free” (muṭlaq) rhyme should be restored in the poem by Farazdaq printed in Nöldeke’s Delectus, pp. 84-6. Perfect metrical correspondence might be obtained by writing in the second line of the Latin version

habet testimonium hoc: grauis uia leti est,

and in the fourth line

priusquam uaces spe gloriaque potitus.

P. 67, No. 24. A comma should be substituted for the full stop at the end of the sixth line.

P. 82, No. 62, first line. Read

“The Imám, he knows— his tenets are not mine—”

P. 85, No. 72, first line. Read “to his sway.”

P. 89, note 1. For ḍáḍ read ḍád.

P. 104, note 4. For al-Farq bayna ’l-firaq read “Abú Manṣúr ‘Abdu ’l-Qáhir al-Baghdádí, al-Farq bayna ’l-firaq.

P. 115, No. 140, ll. 1-4. These lines evidently allude to an apocryphal Ḥadíth, but I do not remember to have met with it in any work on Ṣúfí asceticism.

P. 116, No. 141, last line. Cf. Ibn Ḥawqal, ed. De Goeje in Bibl. Geo­graphorum Arabicorum, 11. 117: <Arabic>. According to Muqaddasí, the Moslems turned half of the church into a mosque when they conquered Ḥimṣ. Dr T. W. Arnold has called my attention to a passage in Ibn Jubayr (E. J. W. Gibb Memorial Series, vol. v. p. 303, 13-20) from which it appears that after mosques had been converted into churches, Moslems might continue to use a part of them. But these are doubtful examples of a practice which, in any case, was exceptional. Probably Ma‘arrí is thinking of separate but adjacent buildings.

P. 157, penult. Ḥamdulláh Mustawfí, Ta’ríkh-i Guzída (E. J. W. Gibb Memorial Series. vol. XIV. p. 10, l. 7 foll.), refers to the doctrine which he says is held by the learned men of India, China, Cathay and Europe, that the creation of Adam took place a million years ago, and that there were several Adams, each speaking a different language, who succeeded one another in turn as the posterity of each died out. Cf. Bírúní, al-Átháru ’l-báqiya tr. by Sachau under the title of The Chronology of Ancient Nations. (London, 1879), pp. 115-6.

P. 164, No. 238, first line. Read

“No books polemical had been composed.”

P. 204, No. 327, third verse. For “Girls are arrows” read

“They are poisons.”

P. 214, No. 24, v. <Arabic>. Though all the texts, I think, have <Arabic>, the true reading must be <Arabic>, equivalent to <Arabic>.

P. 219, No. 39, v. <Arabic>. For <Arabic> read <Arabic>.

P. 263, No. 219, v. <Arabic>. For <Arabic> read <Arabic>.

P. 264, No. 224, v. <Arabic>. For <Arabic> read <Arabic>.

P. 272, No. 253, v. <Arabic>. For <Arabic> read <Arabic>.