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 to bring forth an Arabic Euclid satisfying every need. Still greater difficulty was experienced in securing an intelligible translation of the Almagest. Among other important translations into Arabic were the works of Apollonius, Archimedes, Heron, and Diophantus. Thus we see that in the course of one century the Arabs gained access to the vast treasures of Greek science. Having been little accustomed to abstract thought, we need not marvel if, during the ninth century, all their energy was exhausted merely in appropriating the foreign material. No attempts were made at original work in mathematics until the next century.

In astronomy, on the other hand, great activity in original research existed as early as the ninth century. The religious observances demanded by Mohammedanism presented to astronomers several practical problems. The Moslem dominions being of such enormous extent, it remained in some localities for the astronomer to determine which way the "Believer" must turn during prayer that he may be facing Mecca. The prayers and ablutions had to take place at definite hours during the day and night. This led to more accurate determinations of time. To fix the exact date for the Mohammedan feasts it became necessary to observe more closely the motions of the moon. In addition to all this, the old Oriental superstition that extraordinary occurrences in the heavens in some mysterious way affect the progress of human affairs added increased interest to the prediction of eclipses.[7]

For these reasons considerable progress was made. Astronomical tables and instruments were perfected, observatories erected, and a connected series of observations instituted. This intense love for astronomy and astrology continued during the whole Arabic scientific period. As in India, so here, we hardly ever find a man exclusively devoted to pure mathematics. Most of the so-called mathematicians were first of all astronomers.