[FN#72] One of the Companions of the Prophet.

[FN#73] One of the contemporaries of Mohammed and a noted Traditionist (or repeater of the sayings of the Prophet) at Cufa in the seventh century.

[FN#74] A noted Traditionist and expounder Of the Koran in the first century of the Muslim era. He was a black and a native of Cufa.

[FN#75] Son of the martyr Hussein and grandson of the Khalif Ali.

[FN#76] A very eminent doctor of the law and Traditionist of the eighth century. He was a native of Cufa and was regarded as one of the great exemplars of the true believers.

[FN#77] i.e. those who love and obey the precepts of the Koran.

[FN#78] i.e. Barefoot. A native of Merv and a famous ascetic of the eighth and ninth centuries.

[FN#79] Necessitating a fresh ablution, before the prayer can be ended.

[FN#80] Another noted ascetic of the time.

[FN#81] About a penny.

[FN#82] A well-known legist and devotee of the eighth and ninth centuries at Baghdad, Sounder of one of the four great orthodox Muslim schools.

[FN#83] A famous theologian and devotee of the eighth century at Ba.s.sora.

[FN#84] A noted preacher and Traditionist of Khora.s.san in the ninth, century.

[FN#85] Koran .xvi. 6.

[FN#86] A Traditionist of Medina. who flourished in the eighth century.

[FN#87] This paragraph is part extract from and part paraphrase of the Koran xxviii 22-27.

[FN#88] A well-known pietist of the eighth century.

[FN#89] Abou Hatim el Asemm (the Deaf), a famous Balkhi theologian of the ninth century.

[FN#90] One of two of the most famous theologians of the second century of the Hegira and the founders of two of the four great Mohammedan schools.

[FN#91] One of two of the most famous theologians of the second century of the Hegira and the founders of two of the four great Mohammedan schools.

[FN#92] Ismail ibn Yehya el Muzeni, a famous Egyptian doctor of the law pupil of Es Shafi and Imam of the Shafiyite school in the ninth century.

[FN#93] Koran lxxvii. 35, 36.

[FN#94] Mohammed.

[FN#95] Islam.

[FN#96] "In h.e.l.l shall they (the unbelievers) burn, and ill shall be (their) stead."--Koran, xiv. 34.

[FN#97] Mohammed pretended that his coming had been foretold in the Gospels and that the Christians had falsified the pa.s.sage (John xvi. 7) promising the advent of the Comforter ( ) by subst.i.tuting the latter word for , glorious, renowned, praised, i.e. Mohammed.[FN#98] The second chapter of the Koran, beginning, "This is the Book, etc."[FN#99] It appears by what follows that Afridoun, supposing the victory to be gained, returned to Constantinople immediately after sending this message and left the command of the army to King Herdoub.[FN#100] At Mecca.[FN#101] i.e. There is no G.o.d but G.o.d.[FN#102] Koran, x. 25.[FN#103] Ca.s.sia fistularis, a kind of carob.[FN#104] "say not of those who are slain in the way (service) of G.o.d that they are dead; nay, they are living." Koran, ii 149.[FN#105] Apparently Constantinople.[FN#106] This verse alludes to the garbled version of the miracle of Aaron's rod given in the Koran, which attributes the act to Moses and makes the Egyptian sorcerers throw down ropes, to which by their art they give the appearance of serpents.[FN#107] i.e., of the Koran.[FN#108] A certain formula, invoking peace on the Prophet and all men recurring at the end of the five daily prayers and p.r.o.nounced sitting.[FN#109] ex voto.[FN#110] i.e. Mohammed.[FN#111] "What news bringest thou, O saint?"[FN#112] i.e. Mohammed.[FN#113] These epithets are often applied by the Arabs, in a complimentary sense, to anyone who works great havoc among his enemies by his prowess and cunning.[FN#114] See Vol. I. p. 135, note. {Vol. 1, FN#45} [FN#115] i.e. Deal with thee as if thou wert slave-born and therefore not used to knightly fashions nor able to endure stress of battle.[FN#116] A chapel so called in the Temple at Mecca.[FN#117] Mohammed.[FN#118] Protector of the women that ride therein.[FN#119] The Mohammedans have a legend that G.o.d gave David extraordinary skill in working iron and making chain mail, that he might earn his living without drawing upon the public treasury. "And we gave David a grace from us and softened for him iron (saying), 'Make thou coats of mail and adjust the rings duly and deal rightly, for I look upon what ye do."' --Koran, x.x.xiv.10.[FN#120] This appears to be an allusion to the colours of the house of Abbas, which were black.