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 author’s lifetime and perhaps by his own hand. Then many supplements were written, e.g. by Ferghānī (not extant) and by Hamadhānī (partly preserved in Paris). ʽArīb of Cordova made an abridgment, adding the history of the West and continuing the story to about 975. Ibn Mashkawaih wrote a history from the creation to 980, with the purpose of drawing the lessons of the story, following Ṭabarī closely, as far as his book is known, and seldom recurring to other sources before the reign of Moqtadir; what follows is his own composition and shows him to be a writer of talent. In 963 an abridgment of the Annals was translated into Persian by Balʽamī, who, however, interwove many fables. Ibn al-Athīr (d. 1234) abridged the whole work, usually with judgment, but sometimes too hastily. Though he sometimes glided lightly over difficulties, his work is of service in fixing the text of Ṭabarī. He also furnished a continuation to the year 1224. Later writers took Ṭabarī as their main authority, but sometimes consulted other sources, and so add to our knowledge&mdash;especially Ibn al-Jauzī (d. 1201), who adds many important details. These later historians had valuable help from the biographies of famous men and special histories of countries and cities, dynasties and princes, on which much labour was spent from the 4th century from the Flight onwards.

The chief historians after Ṭabarī may be briefly mentioned in chronological order. Rāzī (d. 932) wrote a History of Spain; Eutychius (d. 940) wrote Annals (ed. L. Cheikho, Paris, 1906), which are very important because he gives the Christian tradition; Sūlī (d. 946) wrote on the Abbasid caliphs, their viziers and court poets;  (q.v.) composed various historical and geographical works (d. 956). Of Ṭabarī’s contemporary Hamza Ispahānī (c. 940) we have the Annals (ed. Gottwaldt, St Petersburg, 1844); Ibn al-Qūṭīya wrote a History of Spain; Ibn Zūlāq (d. 997) a History of Egypt; ʽOtbi wrote the History of Mahmud of Ghazna, at whose court he lived (printed on the margin of the Egyptian edition of Ibn al-Athīr); Thaʽlabī (d. 1036) wrote a well-known History of the Old Prophets; Abu Nuʽaim al-Ispahānī (d. 1039) wrote a History of Ispahan, chiefly of the scholars of that city; Thaʽālibī (d. c. 1038) wrote, inter alia, a well-known History of the Poets of his Time, published at Damascus, 1887; (q.v.) (d. 1048) takes a high place among historians; Kodāʽī (d. 1062) wrote a Description of Egypt and also various historical pieces, of which some are extant; Ibn Sāʽid of Cordova (d. 1070) wrote a View of the History of the Various Nations. Bagdad and its learned men found an excellent historian in al-Khātib al-Baghdādī (d. 1071), and Spain in Ibn Hayān (d. 1076), and half a century later in Ibn Khaqān (d. 1135) and Ibn Bassām (d. 1147). Samʽani (d. 1167) wrote an excellent book on genealogies; ʽUmāra (d. 1175) wrote a History of Yemen (ed. H. C. Kay, London, 1892); Ibn ʽAsaqir (d. 1176) a History of Damascus and her Scholars, which is of great value, and exists in whole or in part in several libraries. The Biographical Dictionary of the Spaniard Ibn Pascual (d. 1182) and that of Dabbi, a somewhat junior contemporary, are edited in Codera’s ''Bibliotheca Arab. Hisp.'' (1883–1885); Saladin found his historian in the famous ʽImād uddīn (d. 1201) (Arabic text, ed. C. Landberg, Leiden, 1888). Ibn ul-Jauzī, who died in the same year, has been already mentioned. Abdulwahid’s History of the Almohades, written in 1224, was published by Dozy (2nd ed., 1881). Abdullatīf or Abdallatīf (d. 1232) is known by his writings about Egypt (trans. de Sacy, 1810); Ibn al-Athīr (d. 1233) wrote, in addition to the Chronicle already mentioned, a Biographical Dictionary of Contemporaries of the Prophet. Qiftī (d. 1248) is especially known by his History of Arabic Philologists. Sibt ibn al-Jauzi (d. 1256), grandson of the Ibn al-Jauzī already mentioned, wrote a great Chronicle, of which much the larger part still exists. Codera has edited (Madrid, 1886) Ibn al-ʽAbbar’s (d. 1260) Biographical Lexicon, already known by Dozy’s excerpts from it. Ibn al-ʽAdīm (d. 1262) is famed for his History of Aleppo, and Abu Shama (d. 1267) wrote a well-known History of Saladin and Nureddin, taking a great deal from ʽImad uddin. Ibn abī Usaibia (d. 1269) wrote a History of Physicians, ed. A. Müller. The History of Ibn al-ʽAmīd (d. 1276), better known as Elmacin, was printed by Erpenius in 1625. Ibn Saʽīd al-Maghribī (d. 1274 or 1286) is famous for his histories, but still more for his geographical writings. The noted theologian (q.v.; d. 1278) wrote a Biographical Dictionary of the Worthies of the First Ages of Islam. Pre-eminent as a biographer is (q.v.; d. 1282), whose much-used work was partly edited by de Slane and completely by Wüstenfeld (1835–1840), and translated into English by the former scholar (4 vols., 1843–1871).

Abu ʽl-Faraj, better known as Bar-Hebraeus (d. 1286), wrote, besides his Syriac Chronicle, an Arabic History of Dynasties (ed. E. Pocock, Oxford, 1663, Beirūt, 1890). Ibn ʽAdharī’s History of Africa and Spain has been published by Dozy (2 vols., Leiden, 1848–1851), and the Qartās of Ibn abī Zarʽ by Tornberg (1843). One of the best-known of Arab writers is (d. 1331) (q.v.). Not less famous is the great Encyclopaedia of his contemporary Nuwairī (d. 1332), but only extracts from it have been printed. Ibn Sayyid an-Nās (d. 1334) wrote a full biography of the Prophet; Mizzī (d. 1341) an extensive work on the men from whom traditions have been derived. We still possess, nearly complete, the great Chronicle of Dhahabī (d. 1347), a very learned biographer and historian. The geographical and historical Masālik al-Absār of Ibn Fadlallāh (d. 1348) is known at present by extracts given by Quatremère and Amari. Ibn al-Wardī (d. c. 1349), best known by his Cosmography, wrote a Chronicle which has been printed in Egypt. Ṣafadī (d. 1363) got a great name as a biographer. Yafiʽī (d. 1367) wrote a Chronicle of Islam and Lives of Saints. Subkī (d. 1369) published Lives of the Theologians of the Shāfi’ite School. Of Ibn Kathīr’s History the greatest part is extant. For the history of Spain and the Maghrib the writings of Ibn al-Khatīb (d. 1374) are of acknowledged value. Another history, of which we possess the greater part, is the large work of Ibn al-Furāt (d. 1404). Far superior to all these, however, is the famous (q.v.) (d. 1406). Of the historical works of the famous lexicographer (q.v.) (d. 1414) only a Life of the Prophet remains. Maqrizī (d. 1442) is the subject of a separate article; Ibn Hajar (d. 1448) is best known by his Biographical Dictionary of Contemporaries of the Prophet, published in the Bibliotheca Indica. Ibn ʽArabshāh (d. 1450) is known by his History of Timur (Leeuwarden, 1767). ʽAinī (d. 1451) wrote a General History, still extant. Abuʽl-Mahāsin ibn Taghrībirdī (d. 1469) wrote at length on the history of Egypt; the first two parts have been published by Juynboll and Matthes, Leiden, 1855–1861. Flügel has published Ibn Kotlubogha’s Biographies of the Hanifite Jurists. Ibn Shihna (d. 1485) wrote a History of Aleppo. Of Sakhāwī we possess a bibliographical work on the historians. The polymath (q.v.) (d. 1505) contributed a History of the Caliphs and many biographical pieces. Samhūdī’s History of Medina is known through the excerpts of Wüstenfeld (1861). Ibn Iyās (d. 1524) wrote a History of Egypt, and Diarbekri (d. 1559) a Life of Mahomet. To these names must be added (q.v.) and  (q.v.) (d. 1658). He made use of European sources, and with him Arabic historiography may be said to cease, though he had some unimportant successors.

A word must be said of the historical romances, the beginnings of which go back to the first centuries of Islam. The interest in all that concerned Mahomet and in the allusions of the Koran to old prophets and races led many professional narrators to choose these subjects. The increasing veneration paid to the Prophet and love for the marvellous soon gave rise to fables about his childhood, his visit to heaven, &c., which have found their way even into sober histories, just as many Jewish legends told by the converted Jew Kaʽb al-Aḥbār and by Wahb ibn Monabbih, and many fables about the old princes of Yemen told by ʽAbīd, are taken as genuine history (see, however, Masʽūdī, iv. 88 seq.). A fresh field for romantic legend was found in the history of the