[560] In _Miti_, II, 103-108.
[561] In _Romania_, year 1891, p. 41 _et seq._
[562] Cf. GRAF, II, 104-5.
[563] The Zoroastrian origin of all the legends of this group is evident.
Cf. CHANTEPIE, _Hist. des religions_, 473.
[564] See _supra_, Ch. V.
[565] _Minhaj_, 19.
[566] _Sudur_, 49.
[567] _Sudur_, 34.
[568] _Ibid._
[569] _Ibid._
[570] _Sudur_, 31-32.
[571] _Sudur_, 28.
[572] _Sudur_, 31.
[573] _Sudur_, 32.
[574] _Sudur_, 33.
[575] Koran, XVII, 73; LXXXIII, 8-9; 19-20; LXXXIV, 7-10.
[576] _Kharida_, 180.
[577] It is noteworthy that the feature of the two books of record does
not appear in the legendary lore of the West until the time of Bede, or
eighth century of our era. GRAF, unmindful of the Koranic precedents,
considers that the myth was evolved from the Gospel metaphor of the
“liber vitae,” to which, by way of contrast, was added a book of sins.
[578] _Sudur_, 34.
[579] _Sudur_, 49.
[580] _Sudur_, 50.
[581] _Sudur_, 23-24.
[582] _Corra_, 29-30. The influence on the Christian legends of this
_hadith_, which must have been widely known in the first two centuries of
the Hegira, can hardly be denied; for, although unauthorised by either
Christian or Zoroastrian doctrine, the scene reappears in _Muspilli_
described in the same terms.
[583] _Sudur_, 22 and 23.
[584] Islamic precedents exist also for other subjects dealt with in the
Christian legendary cycle and discussed by Batiouchkof (_op. cit._). Cf.
_Sudur_, 24, 25, and 136.
[585] Needless to say, the themes of the Christian legendary lore have
not been exhausted in the above survey. D’ANCONA (83-95) and GRAF (I,
256-7) quote legends belonging to the political and comic or burlesque
cycles. The Moslem counterparts of the former may be found in _Sudur_,
30, 31, and 121; and of the latter, in _Tadhkira_, 80, and _Sudur_, 118,
120, and 123.
[586] The author has dealt with the problem here presented on the lines
laid down by his master RIBERA, who in his book, _Orígenes del Justicia
de Aragón_ (lectures 5 and 6) has systematised the laws governing
imitation.
[587] Cf. BABELON, _Du Commerce des Arabes dans le nord de l’Europe avant
les croisades_, pp. 33-47, and _passim_.
[588] BREHIER, _L’église et l’orient au moyen âge_, pp. 20-50.
[589] _Ibid._ pp. 89-100; 354.
[590] _Ibid._ p. 211.
[591] DOZY, _Recherches_, II, 271. Cf. AMARI, _Storia dei musulmani di
Sicilia_, III, part 2, 365, 445 _et seq._ SCHIAPARELLI, _Ibn Giobeir_,
322 and 332.
[592] AMARI, III, 2, pp. 589-711; 888-890.
[593] SIMONET, _Hist. mozárabes_, pp. 216-219, 252, 273, 292, 346, 368,
384, 690. Throughout the tenth century Arabicised monks and soldiers
flocked to Leon, where their superior culture secured them high office
at the court and in the ecclesiastical and civil administration of the
kingdom. Cf. GOMEZ MORENO, _Iglesias mozárabes_ (Madrid, 1917, Centro de
Estudios Históricos), pp. 105-140.
[594] RIBERA, _Discurso Acad. Hist._, pp. 40-45.
[595] RIBERA, _Disc._, 46, Note 1.
[596] RIBERA, _Orígenes Justicia_, 19-84. FERNÁNDEZ Y GONZÁLEZ,
_Mudéjares_, 224, _et passim_.
[597] JOURDAIN, _Recherches sur les anciennes traductions latines
d’Aristote_, pp. 95-149.
[598] JOURDAIN, pp. 149-151. FERNÁNDEZ Y GONZÁLEZ, 154-159. AMADOR DE LOS
RÍOS, _Hist. crít. de la liter. esp._, III, ch. 9-12.
[599] AL-MAKKARI, _Analectes_, II, 510. Cf. _Ihata_, II, fol. 153 vᵒ.
[600] _Ihata_, III, fol. 85.
[601] AMADOR DE LOS RÍOS, III, 496. BALLESTEROS, _Sevilla en el siglo_
XIII, docs. Nos. 67 and 109. LA FUENTE, _Hist. de las Universidades_, I,
127-130.
[602] BLOCHET in his _Sources orientales de la Divine Comédie_, omits
or disregards the nearest and most constant channels of communication
between Eastern and Western culture. To him the main channels are the
trade routes from Persia to the North-East of Europe via Byzance; the
intellectual relations between Ireland and Italy, and Italy and Byzance;
and, finally, the Crusades. Moslem Spain is hardly once mentioned as
a means of communication. This appears to be due to the fact that, in
Blochet’s opinion, the pre-Dante legends (such as the Voyage of St.
Brandan, the Visions of St. Paul, St. Patrick, Hincmar, Charles the
Bald, and Tundal, and the Tale of the Three Monks of the East) are
derived rather from the Persian ascension of Ardâ Virâf than from Arabic
and Islamic sources. He admits, indeed, that the _Miraj_ may also have
influenced these legends, but only as transmitted by the Crusaders
from the East. The vast majority, however, of Islamic elements in the
precursory legends have been shown to be derived from _hadiths_ of the
future life and only very few from the _Miraj_. Still less can there be
any question of direct relation between the precursors and the Persian
legend. Blochet, moreover, contents himself with pointing out analogies
between the precursory legends and the Eastern sources, but hardly ever
furnishes documentary evidence; though, even if he did so, it would
still be more natural to account for the resemblance as due to the
effect of Islamic religious literature, rather than any direct contact
with Persia. JOURDAIN (_Recherches_, 208 _et seq._) long ago pointed out
how insignificant was the influence of Byzance and the Crusades on the
transmission of science and philosophy to Western Christendom, compared
with that of the Hispano-Arabic centre.
[603] The early Moslems, who were Arabs by race and, like the Prophet,
illiterate, felt the same aversion for writing as did Mahomet; and at
first it was thought unlawful to record the _hadiths_ in writing.
[604] Cf. _Supra_, pp. 79-81.
[605] SIMONET, 377, notes 2 and 3. Cf. _Indic. lum. in España Sagrada_,
XI, 249.
[606] EULOGIUS, _Apologeticus_, fol. 80 vᵒ.
[607] JOURDAIN, _Recherches_, 100-103. Cf. WÜSTENFELD, _Die Übersetzungen
arabischer Werke_, 44-50.
[608] AMADOR DE LOS RÍOS, _Hist. crít. de la liter. esp._, III, 415 _et
seq._, mentions a Castilian version of 1256. The text here used is the
Latin text from ERPENIUS, _Historia saracenica_.
[609] It should be remembered that Alphonso the Wise had ordered the
Koran to be translated. Another translation was made in the 13th century
by a canon of Toledo, named Marco. Cf. JOURDAIN, _Recherches_, 149.
[610] See the _Primera Crónica General_ of Alphonso the Wise, pp.
270-272, chapters 488 and 489, entitled “De como Mahomat dixo que fallara
a Abrahan et a Moysen et a Ihesu en Iherusalem” and “De como Mahomat dixo
que subira fasta los syete cielos.”
[611] Recently published under the title “El Obispo de Jaén sobre la
seta Mahometana,” by Fr. PEDRO ARMENGOL in vol. IV of the _Obras de San
Pedro Pasqual_ (Rome, 1908). The Catalan Dominican RAYMOND MARTIN also
mentions the _Miraj_ in his _Explanatio simboli apostolorum_, written in
1256-1257. Cf. Edit. MARCH, p. 41: “... non sicut Machometus qui jactavit
se ad celos ascendisse, sed de nocte et nullo vidente.”
[612] Cf. AMADOR DE LOS RÍOS, _Hist. crít. de la liter. esp._, IV, 75-85.
[613] Cf. ARMENGOL, IV, 3, 4, 28, 29, 37, 41, 49, 143, etc.
[614] Cf. ARMENGOL, IV, 28, 53, 55, 66, 143. Incidentally it is also
mentioned in the _Tratado contra el fatalismo musulman_ (III, 54-91) on
pp. 55, 72, and 83.
[615] Cf. ARMENGOL, IV, 90-138.
[616] How close these ties were is shown by the mere fact that shortly
after the reconquest of Seville Italian nobles and merchants occupied
whole streets and quarters of their own. Cf. BALLESTEROS, _Sevilla_, ch.
III, _Los extranjeros_, 42-46.
[617] Cf. ROSSI, I, 118 and 138.
[618] SCARTAZZINI in his comment on _Inf._, XV, 23-54, gives a
bibliography of the person and works of Brunetto Latini. The work here
consulted is SUNDBY, _Della vita e delle opere di Brunetto Latini_.
[619] _Inf._, XV, 58 and 60; 79-87; 119-120.
[620] Cf. SCARTAZZINI, _loc. cit._, _Inf._, XV, 32.
[621] Cf. VOSSLER, II, 118-120; D’ANCONA, 101, note 1.
[622] SUNDBY, 29-41.
[623] Cf. SUNDBY, 86-88, and CARRA DE VAUX, _Avicenne_, 177-180, and note
the classifications given by Avicenna in his _Rasail_, 2-3 and 71-80.
[624] SUNDBY, 136, and _passim_, acknowledges that he does not know
the origin of some passages; on p. 111 he admits that Brunetto availed
himself of Arabic texts of the physician Ishaq ibn Hunayn. D’ANCONA
(_Il Tesoro di B.L. versificato_) points out the Arabic origin of some
episodes of the story of Alexander the Great as told in the _Tesoro_
(cf., p. 141). The very title of _Tesoro_ is reminiscent of Arabic
literature. BROCKELMANN quotes over sixty works bearing that title, some
far earlier than the thirteenth century, when the fashion spread to
Christian Europe.
[625] Cf. D’ANCONA (_Tesoro_, 176-227).
[626] SUNDBY, 6-10. Brunetto mentions the date of his mission in the
first verses of his _Tesoretto_ (1-25).
[627] AMADOR DE LOS RÍOS, IV, 17-23.
[628] Apart from the legend of the _Miraj_, Brunetto may have obtained
philosophical and theological information in Spain about the eschatology
of Ibn Arabi, whose _Ishraqi_ and mystical school of thought lived on in
the works and teaching of other Murcian Sufis.
[629] A knowledge of Islamic lore may have been transmitted to Dante by
a learned Rabbi, such as Emmanuel Ben Salomo, of the Zifroni family, a
poet and philosopher of Rome and a friend of Dante; or Hillel of Verona.
[The importance in this connection of the Italian Rabbis, who were
perhaps better informed of the Moslem sources than the Christians of
Dante’s time, has lately been pointed out by BECK, in _Zeitschrift für
Romanische Philologie_ (Berlin, 1921, vol. XLI, p. 472) and VAN TIEGHEM,
in _Revue de Littérature Comparée_ (Paris, April/June, 1922, p. 324).
Other critics of the thesis have suggested further likely channels of
communication. Thus, CABATON, in _Revue de l’Histoire des Religions_
(Paris, 1920, p. 19) recalls the fact that Dante’s friend, the poet Guido
Cavalcanti, had visited Spain on a pilgrimage to Santiago de Compostela.
NALLINO, in _Rivista degli Studi Orientali_ (Rome, 1921, vol. VIII,
4, p. 808), mentions the following as likely means of contact between
Dante and Islam: The captive Moslems of all ranks of society living
in Tuscany, and particularly at Pisa; or, the Italian troubadours who
flocked to the Court of Alphonso the Wise; or, again, the innumerable
Italian traders who came and went between Italy and Spain and the Moslem
ports of Africa and the East. He adds: “If the Pisan merchant Leonardo
Fibonacci could acquire in the Aduanas of the Moslem ports the knowledge
of Algebra that he introduced into Europe early in the 13th century;
and if other, nameless, travellers could be the bearers of the popular
Oriental tales that later passed into Italian literature; is it unlikely
that among other fantastic tales the legendary story of Mahomet should be
thus transmitted, a story that was in perfect keeping with the mentality
of the people in mediæval Europe?” Finally, the critic GABRIELI, on
pp. 55-61 of his pamphlet, “Intorno alle fonti orientali della Divina
Commedia,” in _Arcadia_, III (Rome, 1919), though generally adverse to
the theory, makes two interesting suggestions. As possible means of
transmission he names the Spanish Franciscan Lull and the Florentine
Dominican Ricoldo de Monte Croce. Lull, who had a vast knowledge of
Islamic culture and knew and imitated the doctrines of Ibn Arabi,
repeatedly visited Italy between 1287 and 1296, residing two whole years
in Rome as well as in Genoa, Pisa, and Naples. Even more likely appears
the intervention of Ricoldo, who lived in the East from 1288 to 1301,
preaching the Gospel in Syria, Persia and Turkestan, whence he returned
to the Monastery of Santa Maria Novella at Florence and there died in
1320, at the age of 74. In Chapter XIV of his famous work _Contra legem
sarracenorum_, or _Improbatio Alchorani_, he treats of the legend of the
_Miraj_. Dante is known to have had dealings with the Dominican friars of
Santa Maria Novella; indeed, it appears that during his youth he attended
their cloister schools, where letters and sciences were also taught to
laymen.—_Note added since the publication of the Spanish original._]
[630] OZANAM, 437, 467.
[631] D’ANCONA, 108, 113.
[632] Cf. _Rassegna dantesca_, in “Giorn. stor. della letter. italiana”
(1914, Nos. 2-3), pp. 385, 390.
[633] That the lyrical and epic poetry of the then rising Christian
literatures were also influenced by Hispano-Moslem models has been
shown by my master RIBERA in his _Discursos de ingreso en las Academias
Española y de la Historia_ (Madrid, 1912 and 1915). He has also traced
the connection between Hispano-Moslem music and that of the French
troubadours, in _La música de las Cantigas_ (Madrid, 1922) and _La música
andaluza medieval en las canciones de trovadores y troveros_ (Madrid,
1923). How profound and extensive the influence of Arabic poetry was
has also been shown by S. SINGER, in _Arabische und Europäische Poesie
im Mittelalter_ (Berlin, 1918), and by BURDACH, in _Ueber den Ursprung
des Mittelalterlichen Minnesangs_ (Berlin, 1918); these authors give
the Arabic sources of poems such as _Floire et Blanchefleur_, _Aucassin
et Nicolette_, and legends such as that of the Grail, Parsifal, and
Tristan.—_Note added._
[634] Typical of the vogue for Arabic is the following text, taken from
the _Liber Adelardi Batensis de quibusdam naturalibus questionibus_ (MS.
Bibl. Escur., III, o, 2, fol. 74). Adelard of Bath was one of the learned
Englishmen who worked at the Toledan School of Translators. The text is
from the prologue and is addressed to a nephew.
“Meministi, nepos, quod, septennio iam transacto, cum te in gallicis
studiis pene puerum iuxta Laudisdunum una cum ceteris auditoribus in
eis dimiserim, id iter nos convenisse _ut arabum studia ego pro posse
meo scrutarer_.... Quod utrum recte expleverim re ipsa probari potest.
Hac precipue oportunitate quod _cum sarracenorum sentencias te sepe
exponentem auditor tantum noverim earumque non pauce satis utiles mihi
videantur_, pacienciam meam paulisper abrumpam, teque edisserente, ego
siccubi mihi videbitur obviabo. _Quippe et illos impudice extollis et
nostros detractionis modo inscitia invidiose arguis...._”
[635] _Opus majus_ (Edit. Jebe, 1733), p. 246:
“Latini nihil quod valet habent nisi ab aliis linguis....” _Ibid._ p.
476. “Et iam ex istis scientiis tribus patet mirabilis utilitas ...
contra inimicos fidei destruendos.”
[636] In so delicate a matter as the question of the union of the active
intellect with man, he declares (_Opera omnia_, III, 3, _De Anima_, 166):
“Nos autem dissentimus in paucis ab Averroe....” “His duobus
suppositis, accipimus alia duo ab Alfarabio....” “In causa
autem quam inducemus et modo, _convenimus_ in toto cum Averroe
et Avempace, in parte cum Alfarabio.”
and he rejects the opinion of the Latin scholars (_Ibid._ p. 143), “Sed
isti, absque dubio, numquam bene intentionem Aristotelis intellexerunt.”
[637] Cf. BLANQUERNA, II, 105, 134, 158-160 in RIBERA, _Lulio_, II,
193-197.
[638] IBN HAZM, _Fasl_, I, 72:
“... the countries in which there are none of the arts and sciences
mentioned (i.e., medicine, astronomy and the mechanical arts), such as
the countries of the Sudan and of the Slavs and among the majority of
peoples, both nomad and settled....”
SAID, _Tabaqat_, 8:
“The other peoples (apart from the Chinese and Turks) that do not
cultivate the sciences, resemble rather beasts than men; as regards those
that live in the lands of the far North, bordering on the uninhabited
part of the globe, the prolonged absence of the sun renders the air cold
and the atmosphere in which they live less clear; accordingly they are
men of a cold temperament and never reach maturity; they are of great
stature and of a white colour, with long and lank hair. But they lack all
sharpness of wit and penetration of intellect, and among them predominate
ignorance and stupidity, mental blindness, and barbarism. Such are the
Slavs, Bulgars and neighbouring peoples. (_Ibid._ 9) As to the Galicians
and Berbers, they are ignorant, rebellious and hostile people.”
It should be borne in mind that by “Galicians” are meant the Christian
inhabitants of the North-East of Spain and Portugal, and by “Slavs” and
“Bulgars” all the peoples of the North and East of Europe.
[639] The different opinions and bibliography on this point may be found
in SCARTAZZINI (_Inf._ VII, 1; XXXI, 67).
[640] _De vulgari eloquio_, I, ch. VI.
[641] _Inf._, IV, 143, 144.
[642] _Inf._, XXVIII, 22-63.
[643] See D’ANCONA (_Tesoro_, 186-277).
[644] Cf. FRANCESO DE BUTI’S commentary of the fourteenth century (in
D’ANCONA, _Tesoro_, 268):
“Ali, secondo ch’io truovo, fu discepolo di Maometto: ma per quel ch’io
credo, elli fu quel cherico che l’ammaestrò, lo quale elli chiama Ali
forse perchè in quella lingua così si chiama il maestro: ... Di queste
istorie m’abbi scusato tu, lettore, chè non se ne può trovare verità
certa.”
St. Peter Paschal, on the other hand, to whom Arabic sources were
available, knew about Ali and his death (Cf. ARMENGOL, IV, 10 and 61).
[645] _Inf._, XXVIII, 32-33.
[646] _Tarikh al-Khamis_, II, 312-314. _Isaba_, IV, 270. _Al-Fakhri_, 90.
[647] _Convito_, II, 14, 15; III, 2, 14; IV, 13, 21. _De Monarchia_, I, 4.
[648] Cf. ASÍN, _El Averroismo teológico de Santo Tomás de Aquino_,
299-306.
[649] _Sigieri di Brabante nella Div. Com. e le fonte della fil. di
Dante_ (_Rivista di fil. neoscolastica_, 1911-12). Cf. BRUNO NARDI,
_Intorno al tomismo di Dante e alla questione di Sigieri_ (_Giornale
Dantesco_, XXII, 5).
[650] Cf. ASÍN, _Abenmasarra_, 120, 121.
[651] _Futuhat_, I, 64-117.
[652] _Vita Nuova_, § XII.
[653] SUYUTI, _Al-Laali_, I, 15-17.
[654] _Futuhat_, II, 429.
[655] _Futuhat_, II, 895.
[656] _Par._ I, 1; XXXIII, 145. See NARDI, _Sigieri_, 39-41, and compare
with _Futuhat_, _loc. cit._
[657] Nicholson has translated the former into English under the title of
_Tarjuman al’Ashwâq_ (London, 1911). An edition of the latter, referred
to hereunder as _Dakhair_, appeared at Beyrout in 1894.
[658] _Convito_, II, 13, 16; III, 8, 12.
[659] _Convito_, II, 2.
[660] _Dakhair_, 78, 84, 85.
[661] _Dakhair_, 21.
[662] _Ibid._ 33.
[663] _Ibid._ 44, 45, 49.
[664] VOSSLER, I, 199-236. Cf. ROSSI, _Il dolce stil novo_, 35-97, and
ROSSI, _Storia_, I, 85-89 and 112-115.
[665] IBN QOTAIBA, _Liber poësis et poëtarum_, 260-4, 394-9.
[666] Cf. ASÍN, _Abenmasarra_, 13-16, and _Logia et agrapha D. Jesu_, 8.
[667] _Muhadara_, II, 205.
[668] Cf. IBN HAZM, _Tawq al-Hamama_; and ASÍN, _Caracteres_.
[669] Cf. _supra_, pp. 131-134.
[670] _Futuhat_, II, 426-481. The Arabic, and more particularly
Averrhoist, origin of the psychology of Cavalcanti had suggested itself
to Salvadori and Vossler. Cf. ROSSI, _Il dolce stil novo_, 94, note 66.
[671] _Futuhat_, II, 431.
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INDEX
Aaraf, El, derivation of, 83
Abbas, Ibn, 9, 87, 136
Abd Allah, son of Rawaha, 5
Abd Allah, voyage of, 212
Abd Allah ibn al-Mubarak, 133
Abd Allah ibn Sahloh, 245
Abd al-Malik Ibn Marwan, Caliph, torture of, 104
Abd ar-Rabihi, 9, 24
Abd ar-Rahman ibn Awf, legend of, 229
Abd ar-Rahman ibn Zayd, 133
Abraham, Garden of, 134
Abu Aldunya, Ibn, 224;
_hadith_ by, 230
Abu Bakr, 41
Abu Dolaf al-Ijli, in purgatory, 117
Abu Hurayra, _hadith_ of, 229
Abu Jahl, 91
Abu Kabir al-Hudali, the poet, 59
Abu Lahab, 58
Abu Laith, 39
Abu-l-Ala al-Maarri, the blind poet, 55;
history, 55 n;
_Risala al-ghufran_, 55-67, 74, 135
Abu-l-Hasan al-Ashari, 109
Abu-l-Hasan, Ali, 55 n
Abu Said al-Khadari, 183
Abu Talib, 5
Abu Ubayda, 56
Abu Yazid al-Bistami, 45
Accorso, Francisco de, 64
Acheronte, the monster, 186
Ad, wind of, 97, 173
Adam’s Peak, 124
Adelard of Bath, 257 n
_Adim_, or surface, 88
Ahmed ibn Abu-l-Hawari, 132
Al-Akhtal, the poet, 59
Al-Asmai, 56
Al-Awzai, legend of, 224
Albaida, Mount, 106
Alberic, Vision of, xvi, 191
Albumazar, 261
Aleppo, 55 n
Alexander the Great, 180;
voyage of, 204, 215
Alfarabius, 160, 261
Alfraganius, 261
_Al-Futuhat al-makkiya_, or _the Revelations of Mecca_, 47-51
Al-Gassaq, or infection, 90
Algazel, the great moralist, 79, 261;
_Minhaj_, 44 n;
views on paradise, 137;
_Ihia_, 162, 164, 189, 209;
theory of the Beatific Vision, 162;
_hadith_ by, 228
Al-Hajjaj, torture of, 104
Al-Hasan, _hadith_ by, 228
_Al-Hatma_, or greedy fire, 88
_Al-Hawiya_, or abysm, 88
_Al-Hazan_, or sorrow, 90
Al-Horayfish, 45 n
Al-Hutaiya, the poet, 58
Ali, 87, 216, 260;
torture of, 103
Ali al-Talhi, 132
Al-Idrisi, 206
_Al-Jahim_, or intense fire, 88
Al Jahiz, _Book of Animals_ or _Hayawan_, 107 n, 208, 214 n
_Al-Khabal_, or ruin, 90
Al-Khansa, the poetess, 58
Alpetragius, 261
Alphonso VI, Conqueror of Toledo, 244;
marriage, 244
Alphonso X, or the Wise, 244;
Governor of Murcia, 245;
_Grand e General Estoria d’Espanna_, 245, 249;
_Primera Crónica General_, 249 n
Al-Qama, the poet, 59
Alvaro of Cordova, _Indiculus luminosus_, 242, 248
_Al-Wayl_, or misery, 90
_Al-Yawaqit_, 44 n
Amador de los Ríos, 246 n, 250 n
Amari, _Storia dei musulmani di Sicilia_, 240 n
_Analecta Bollandiana_, x
Angels and Devils, debate between, for possession of the Soul,
legends of the, 226-232
Anselmo, Fr., de Turmeda, vii
Antaeus, the giant, 105
Antara, the epic poet, 59
Aquinas, St. Thomas, vii, 65;
_see_ St. Thomas
Arabi, Ibn, vii, 44 n;
_Al-Futuhat al-Makkiya_, xiii, 47-51, 92, 157-160, 172, 276;
_The Book of the Nocturnal Journey_, 45;
compared with the Divine Comedy, 51-54, 154-160, 172, 264-271,
275-277;
ascension, 74;
description of Hell, 92;
on the souls detained in the _sirat_, 115;
the two heavens, 138;
conception of paradise, 139, 150-152;
on the grades of Heaven and Hell, 145;
division of heaven into mansions, 147;
simile of the tree of happiness, 152;
distribution of the elect, 155;
description of the Beatific Vision, 157-160, 164;
symbol of the three circles, 168-171;
“The Interpreter of Love,” 267, 268;
“The Treasures of Lovers,” 267-271;
the psychology of love, 275
Arabian Nights Tales, 89 n
Arezzo, Guittone da, 64
Aristotle, _Apocryphal Theology_, 168
Armengol, Fr. Pedro, “El Obispo de Jaén sobre la seta Mahometana,”
250 n
Armorican monks, legend of, 218
Ash-Sharani, _Mizan_, 124 n
Asín y Palacios, Prof. Miguel, _La Escatología musulmana en la
Divina Comedia_, vii;
_Abenmasarra_, xiii, 24 n, 44 n, 45 n, 51 n, 81 n, 93 n, 107 n, 168
n, 208 n, 273 n;
_La mystique d’Al-Gazzali_, 81 n;
_La Psicología_, 165 n;
_El Averroismo teológico de Santo Tomás de Aquino_, 262 n
_As-Sair_, or flaming fire, 88
_As-Saqar_, or place of burning, 89
Ash-Shanfara, the poet, 60
Ash-Sharani, denounces Ibn Arabi, 44 n
_Atham_, or place of crimes, 90
_Athara_, or place of damp, 89
Avempace, 160
Averrhoes, vii, 65;
views on paradise, 138;
theory of the Beatific Vision, 160, 163;
in limbo, 259, 262
Avicenna, 160;
_Risala at-tayr_, 45 n;
in limbo, 259, 262
Aws ibn Hajar, the poet, 59
Ayshun, Ibn, 149
_Az-Zaqum_, a tree in hell, 111 n
Babelon, _Du Commerce des Arabes dans le nord de l’Europe avant les
croisades_, 239 n
Bacon, Roger, 257, 264
Balfour, Earl of, xi
Ballesteros, _Sevilla_, 246 n, 251 n
Banu Odhra, the Yemen tribe of, or “Children of Chastity,” 272
_Basit_, or plain, 88
Basset, René, “Histoire du Roi Sabour,” 111 n
Batiffol, _Anciennes Littératures chrétiennes: La Littérature
grecque_, 76 n
_Batih_, or place of torrents, 89
Batiouchkof, _Le débat de l’âme et du corps_, 183, 227
Batutah, Ibn, 124
Baxxar ibn Burd, the poet, 59
Beatific Vision, 148, 157-167, 173;
grades in, 166
Beatrice leads Dante to heaven, 11, 28, 52;
meeting with him, 70, 129, 173;
rebukes him, 122, 131
Beck, Friedrich, ix;
_Zeitschrift für Romanische Philologie_, 255 n
Belacqua, in the antechamber of purgatory, 117
Benjamin of Tudela, “Itinerary,” 239
Bertrand de Born, torture of, 103, 104
Bilal, 41, 203
Blochet, M., _Les sources orientales de la Divine Comédie_, xv n, 246
n;
_L’Ascension au ciel du prophète Mohammed_, 76 n
Boniface VIII, Pope, 252
Bonucci, Prof., ix
Boraq, the beast of heaven, 46, 48, 203
Brehier, _L’Église et l’orient au moyen âge_, 240 n
Briareus, the giant, 105
Brockelmann, 39 n, 45 n, 55 n
Bukhari, the critic, 200, 247
_Bulletin de littérature ecclésiastique_, x
_Bulletino della società dantesca italiana_, ix
Buonagiunta, the poet, 64
Burdach, _Ueber den Ursprung des Mittelalterlichen Minnesangs_, 257 n
Buxtorf, _Lexicon chaldaicum_, 91 n
Caaba, temple, 144, 270
Caballera, Prof., x
Cabaton, _Revue de l’Histoire des Religions_, 255 n
Cæsar of Heidenbach, 225
Caiaphas, tortures of, 101, 173
Cairo, celebration of the _Miraj_, 76
Cancellieri, Abbé, xvi, 191
Cantara, or place of expiation, 116
Capocchio of Sienna, 17, 69
Caronte, the boatman, 15
Carra de Vaux, _Fragment d’eschatologie musulmane_, 93 n, 152 n
Casella, the musician, 64
Cavalcanti, Guido, 255 n, 271
Ceylon, island of, 124
Chantepie, _Hist. des Rel._, 86 n, 91 n, 195 n, 228 n
Charlemagne, Emperor, 195
Charles, R., _The Apocalypse of Baruch_, 76 n;
_The Assumption of Moses_, 76 n
Chauvin, Victor, _Bibliographic des ouvrages arabes ou relatifs aux
Arabes_, 39 n, 89 n, 111 n, 206, 213 n
Chinvat, or luminous bridge, 115
Christian legends, origin, 177-179;
of paradise, 199-204;
sea voyages, 204;
sleepers, 216-218
Christianity, contact with Islam, 239-246
Circle, symbol of the, 168-171
Clair-Tisdall, _The Sources of Islam_, 76 n
Cock, Moslem legend of, 18, 29, 72
Cocytus lake, 106, 108
Cold, torture of, 106
Comettant, Oscar, _Civilisations inconnues_, 107 n
Constantinople, celebration of the _Miraj_, 76;
Council of, 222
_Convito_, the, 267, 276
_Corra_, the, 102, 120, 148, 165, 199 n, 231
_Corrat, Aloyun_, 130
Cosmo, Umberto, on the learning of Dante, 256
_Cour du paradis_, 200, 202
“Court of Holiness,” _hadiths_ of the, 201, 202
Crete, island of, 99 n
Crusades, influence of, 240
Cunizza, 65 n, 72
Dahlan, 110
Damiri, 18 n
D’Ancona, xvi, 32, 180, 184, 190, 214;
_Precursori_, xvii, 85 n, 141 n;
on the learning of Dante, 256
Daniel, Arnauld, 64
Dante, Divine Comedy, vii, xiii, 47, 62;
Moslem influences, xiii-xviii, 36, 234, 238, 255;
compared with the Nocturnal Journey of Mahomet, 3-9;
with his Ascension, 11, 14-17, 25-32;
conception of Hell, 14-17, 85, 88-111;
threefold purification, 37, 70, 112, 114, 122;
_Epistola a Can Grande della Scala_, 46 n, 51;
_Monarchia_, 47 n, 51;
compared with _Al-Futuhat_, 51-54, 264-271, 275-277;
visit to hell or purgatory, 63-67;
summary of comparisons, 67-76;
compared with other Moslem legends on the after-life, 79;
the limbo, 82;
description of a hellish storm, 97;
tortures of sinners in Hell, 98-110, 117-121;
on the fall of Lucifer, 110;
conception of Purgatory, 111-116;
the earthly paradise, or Garden of Eden, 121-135;
the site, 122-125;
meeting with Beatrice, 129, 131, 173;
temperament, 129;
the Celestial Paradise, 135, 140-142, 145;
the _Paradiso_, 142, 199;
site of glory or celestial Jerusalem, 143;
simile of the rose, 145, 151;
distribution of the blessed, 146, 156;
compared with Ibn Arabi’s paradise, 154-160;
on the Beatific Vision, 163, 166;
geometrical symbol of the three circles, 167, 171;
analogies with Islamic literature, 171-174;
in Rome, 252;
attraction for Islamic culture, 256, 259, 264, 275;
knowledge of Semitic languages, 258;
_De vulgari eloquio_, 259, 261;
portrayal of Mahomet, 260;
sketch of Ali, 261;
sympathy with Moslem philosophers and men of science, 261-263;
_Vita Nuova_, 266;
the _Convito_, 267
Dardir, 40 n, 41 n
Daud, Ibn, legend of, 229;
_Book of Venus_, 273
De Goeje, _Légende St. Brandan_, 206-208, 214
_De Haeresibus_, 81 n
Devils and Angels, Debate between, for possession of the Soul,
legends of the, 226-232
D’Herbelot, _Bibliothèque Orientale_, 123 n
Dis, city of, 16, 69, 98
Divine Comedy, Moslem influences, vii, xiii, 36, 234, 238, 255;
character, 63;
personages, 63;
_see_ Dante
Diyarbakri, _Tarikh al-Khamis_, 124 n
Donati, Piccarda, 65, 72
Dozy, _Recherches_, 240 n
Ducange, _Glossarium_, 81 n
Dulcarnain, legend of, 205, 210, 215
Eagle, vision of the, 29, 72
Earth, division of the, 110
Earths, the seven, 88
Edda, The Song of the Sun in the, 192
Eden, Garden of, 121, 134;
site, 122-125
Ephesus, Seven Sleepers of, 220-222
Ephialtes, the giant, 90, 105, 106
_Escatología musulmana en la Divina Comedia, La_, vii
Esperaindeo, Abbot, _Apologetico contra Mahoma_, 248
Eunoe, river of, 37, 70, 114, 122
Euphrates, the, 11;
source of, 99 n
Fakhr ad-Din ar-Razi, scheme of paradise, 149
Fatima, 57 n
Felicity, Tree of, 24, 152, 154
Felix, the Cistercian monk, legend of, 217
Ferdinand the Saint, 245
Fibonacci, Leonardo, 255 n
Fire, torment of, 121, 184 n
Florence, Council of, 112
Fraticelli, _Figura universale della D.C._, 14 n, 37 n, 47 n, 86 n,
143 n
Frederick, King of Sicily, 241
Frezzi, Federigo, _Quadriregio_, 154
Frisian sailors, legend of, 215
Gabriel, accompanies Mahomet to Heaven, 10, 12, 18-24, 28, 33-35, 68
Gabrieli, “Intorno alle fonti orientali della Divina Commedia,” 255 n
Gayangos Collection, 39 n, 40 n, 41 n, 43 n, 45 n, 87 n, 88 n, 96 n,
100 n
Gehenna or _Jahannam_, 88
Ghiti, 40 n, 41 n
Giacomino of Verona, the minstrel, 201
González, Fernández y, _Mudéjares_, 244 n
Graf, xvi, 32, 184, 214, 223;
_Demonologia di Dante_, 108, 227;
on the site of the earthly paradise, 122, 125;
the Christian legends, 178;
origin of the _Three Monks of the East_, 180
Griffolino of Arezzo, 17, 69
Gubernatis, _Dante e l’India_, 124 n
Guidi, _Sette Dormiente_, 221
Guinicelli, Guido, the poet, 64, 271
_Hadiths_, or traditions on the After-life, 247
Hakki, Ibrahim, _Maʿrifet Nameh_, 93
Hales, Alexander, 264
Hamduna, 57, 65, 73
Hamza, 57 n
Haritha, 5, 41
Hassen Husny Abdul-Wahab, 45 n
_Hayn_, or region of adversity, 89
Hazm, Ibn, 258;
theory of the Beatific Vision, 163;
“Necklace of the Dove,” 273;
“Characters and Conduct,” 273
Heat, torture of, 106
Heaven, grades of, 145, 149 n;
division into seven mansions, 147
Heavens, the seven, 10, 18, 88;
the nine astronomical, 48-50, 72, 142;
the two, 138
Hell, the four rivers, 99 n;
torments of, 173, 183, 187;
division, 194, 232;
gates, 194;
legends of visions of, 180-195;
respite of sinners from tortures, 222-226
Hell, the Moslem, 14, 85-111;
torments, 17, 96-110;
depth, 86, 92;
mouth, 86;
structure, 87;
seven gates, 87;
divisions, 88;
storm, 97;
giants, 105-110
Hells, the two, 114
Henry III, Emperor, 195
Hijr, Ibn, _Isaba_, 213 n
Hirschfeld, _Researches into ... the Qurân_, 76 n
“Historia Arabum,” 249, 254
Holy Land, pilgrimages to the, 239
_House of Habitation_, temple, 11, 12, 50, 144
Hugh of St. Victor, 113
Hyacinth, Mount of the, 124
Hypocrites, torture of, 101
Iblis, king of the infernal regions, 58, 89;
torture of, 92 n, 106, 109;
legend of, 111
Ida, Mount, 99 n
_Ikhwan Assafa_, or Brethren of Purity, vii, 123
Illuministic mystics, 264
_Imram Maelduin_, 208 n
Imru-l-Qays, the poet, 59, 60, 70, 135
Interián de Ayala, “El pintor Cristiano y erudito,” 197
Ischia, island of, 223
Ishac, 9
Ishaq ibn Hunayn, 253 n
_Ishraqi_ mystics, 264;
doctrine, 165;
symbol of the circle, 168
Islam, doctrine on the future life, 79, 86, 233;
the earthly paradise, or Garden of Eden, 121-135;
the Celestial Paradise, 135-171;
analogies with the Divine Comedy, 171-174;
influence on Christian legends, 179;
legends of, 185;
on sea voyages, 205;
sleepers, 218-222;
belief in the respite from torture, 223-226;
_hadiths_ on Angels and Demons, 228-232;
contact with Christianity, 239-246
Ismail ibn Hayyan, 134
_Isra_, or Nocturnal Journey of Mahomet, xiv, 3-9;
First Cycle, Version A, 4-6;
Version B, 6-9;
fusion with the _Miraj_, 33-38;
Version of Cycle III, 33
Italy, the _dolce stil nuovo_ poetry, origin, 271
Izzu’d-Din ibn Abd as-Salam, on the grades of heaven, 149 n
Jabir ibn Abd Allah, _hadith_ by, 228
Jafar, 5
_Jahannam_, or Gehenna, 88
Jahiz, _Hayawan_, 107
Jerusalem, celestial, site of, 143, 144;
Church of the Holy Sepulchre, 214 n
Jihun, the, source of, 99 n;
monks of, legend, 217
Joachim, Abbot, vision of the, 193
Jourdain, _Recherches sur les anciennes traductions latines
d’Aristote_, 245 n, 248 n
Jubinal, “Le vergier du paradis,” 200
Jurayj, Ibn, 194
Kaab al-Akhbar, 143, 189
_Kanz_, 86 n, 87 n, 91 n
Karizme, Prince of, voyage, 205, 206
Kasimirski, 84 n, 86 n, 97 n
Kauthar, the river of paradise, 24, 203
Khadija, 57 n
_Khandaq as-Sokran_, or pit, 90
_Kharida_, 97 n
Khaytaur, 58, 66, 68
Khazin, _Tafsir_, 87 n, 97 n, 98 n
Khidr, legends on, 213
Koran, the, 11, 24, 83, 230;
paradise of, 136, 141;
translations of the, 245, 248;
houris, 274
Labitte, xvi, 32, 180;
opinion of the Voyage of St. Brandan, 214
La Fuente, _Hist. de las Universidades_, 246 n
_Lamlam_, or round valley, 90, 102
Landino, Christoforo, 37 n;
on Dante’s conception of Hell, 85;
on purgatory, 113
Lane, _An Account of the Manners and Customs of the Modern
Egyptians_, 76 n
La Pia of Sienna, 65
Latini, Brunetto, tutor to Dante, 64, 252;
tortures in Hell, 98;
“Tesoretto,” 252;
“Tesoro,” 252, 254;
Ambassador to Toledo, 254
_Lazi_, or glowing fire, 88
Leire, monastery of, 248
Lentino, Jacopo da, 64
Lethe, river of, 37, 70, 114, 122
Limbo, the, 81;
the Moslem, 83
Limbus, the, 81, 83
Lotus-tree of the Boundary, 11, 12, 24, 35
Lucifer, 89;
position in Hell, 108;
appearance, 109;
fall, 110;
tortures, 173, 188
Lull, Raymond, vii, 139, 255 n, 257, 264;
_Liber de Gentili_, 140 n
Maarrat Alnoman, 55 n
Magnus, Albertus, 257
Mahomet, _Isra_, or Nocturnal Journey, xiv, 3-9, 32-38;
_Miraj_, or Ascension, xiv, 9-38, 199, 247, 251;
theological commentaries on the legend, 38-42;
Adaptations from the Legend, mainly mystical Allegories, 42-54;
literary imitations, 54-67;
summary of comparisons, 67-76;
intercedes for sinners, legend of, 185, 198;
_hadith_ by, 230;
in Hell, 259;
misrepresentations of, 260
Makhluf, Ibn, 44 n, 85 n, 98 n, 99 n, 149 n
Mâle, “L’art religieux du XIIIme siècle en France,” 196
Malebolge, valley of, 99
Malikan, the beast, 110
Manfred of Sicily, in the antechamber of purgatory, 117
Margrave, Hugh, 187
Martin, François, _Le Livre d’Henoch_, 76 n
Martin, Raymond, 139;
_Explanatio Simboli_, 140 n, 250 n
Masarra, Ibn, xiii, 264, 276
_Masika_, or store, 89
Matilda, 37, 70, 122
_Maubiq_, or perdition, 90
Maymun al-Asha, 56
Maysara, 9, 24
Mecca, Mosque of, 10
Minos, the Keeper of Hell, 8, 13, 16, 18
_Miraj_, or Ascension of Mahomet, xiv, 9-24;
Second Cycle, 9;
Version A, 10-12;
Version B, 12-18;
Version C, 18-32;
fusion with the _Isra_, 33-38;
Version of Cycle III, 33
Modi, _Dante papers_, 76 n
Mondir ibn Said al-Belloti, 123
_Monks of the East, Three_, 180-182
Montecasino, Monastery of, 191
Moreno, Gomez, _Iglesias mozárabes_, 243 n
Morocco, celebration of the _Miraj_, 76
Mosca degli Uberti, torture of, 103, 104
Moslem legend of Mahomet’s Nocturnal Journey, 3;
on the after-life, compared with the Divine Comedy, 79;
purgatory, 80, 111-121;
limbo, 81, 83;
hell, 85;
conception of paradise, 200;
legends of sea voyages, 205;
influences on the Divine Comedy, 234, 238, 256, 275-277;
legends on the after-life, transmission to Christian Europe and
Dante, 246-255;
aversion to writing, 247 n
Mozarabs, the, 242
Muawya, Caliph, _hadith_ of, 229
Mudejars, the, 244
Muhalhil, the poet, 60
Muhammad ar-Riquti, 245
Muljam, Ibn, 261
Murcia, recapture of, 245
Muslim, the critic, 200, 247, 250
_Muspilli_, 227, 231 n
Muta, battle of, 5
Nallino, Prof., ix;
_Rivista degli Studi Orientali_, 255 n
Nardi, Bruno, xiii n;
_Sigieri di Brabante_, 262 n, 267 n
_Neuphilologische Mitteilungen_, x
Nicholas IV, Pope, 250, 252
Nicholson, 55 n;
translation of “The Interpreter of Love,” 267 n
Nile, the, 11;
source of, 99 n
Nimrod, in Hell, 105
Normans, the, administration of Sicily, 240
_Nuova Antologia_, ix
Oderisi, the painter, 64
Omar, 9
Ozanam, xvi, xvii n, 32, 180, 192;
on the learning of Dante, 256
Palermo, 241
Paradise, entry of the blessed soul into, 130;
legends of, 199-204;
the Celestial, 135-171;
site of, 143;
spheres, 150;
grades, 151;
distribution of the elect, 155;
Earthly, 121-135;
site, 122-125;
description, 126-128;
legends of, 130-134
_Paradiso_, the, 11, 24, 41;
compared with the legend of the Ascension of Mahomet, 25-32;
scheme of the, 142;
the nine astronomical heavens, 142
Parodi, Prof., ix
Perrone, _Praelectiones theol._, 82 n, 143 n
Petavius, _Dogm. Theolog._, 81 n;
on the _lumen gloriae_, 161
Pistelli, E., _L’ultimo canto della D.C._, 168 n
Plotinus, 162
Porena, Manfredi, 14 n;
“Commento grafico alla Divina Commedia per use delle scuole,” 93,
152
Pozzuoli, 223
Priscian, the grammarian, 64
Purgatory, the Christian, 80;
the Moslem, 80, 111-121;
site of, 112;
punishments, 117-121
Qaim al-Jawziya, _Miftah_, 123 n
Qarih, Ibn al-, travels in the celestial regions, 55-58, 60;
in hell, 58-61
Qasi, Ibn, 93 n
_Qisas_, 81 n, 88 n, 97 n, 105 n, 111 n, 213 n
Qotaiba, Ibn, _Liber poësis et poëtarum_, 273 n
Qummi, _Tafsir_, 45 n
Rada, Archbishop Rodrigo Jimenez de, “Historia Arabum,” 249, 254
Rafraf, or shining wreath, 48
Rajna, Pio, viii
_Rasail_, or encyclopædia, 123
Rawaha, 5
Raymond, Archbishop, translation of Arabic books, 244, 248
Reclus, _Géogr. Univ._, 124 n
Regio Emilia, vision of the Bard of, 193
Renan, opinion of the voyage of St. Brandan, 214
_Revue de littérature comparée_, xi
Ribera, Julián, vii;
_Orígenes del Justicia de Aragón_, 237 n, 244 n;
_Discursos de ingreso en las Academias Española y de la Historia_,
257 n
Ricardo de Media Villa, 113
Ricoldo de Monte Croce, the Dominican, 255 n
Ridwan, the angel, 130
_Risala al-ghufran_, or Treatise on Pardon, 55-67, 74, 135
_Rivista degli studi orientali_, ix
_Rivista di Studi filosofici e religiosi_, ix
Robert of Reading, Archdeacon of Pamplona, Latin version of the
Koran, 248
Roger II, King, at Palermo, 241
Rossi, 8 n, 14 n, 25 n, 44 n, 47 n, 53 n, 63 n, 65 n, 66 n, 86 n, 88
n;
on Dante’s conception of Hell, 85
Rudolph, King, of Burgundy, 193
Sad Valley, 102
Said of Toledo, 258
St. Ambrose, 161
St. Augustine, 161
St. Brandan, voyage of, 206-214, 233
St. Epiphanes, 161
St. Eulogius, _Memoriale Sanctum_, 248
St. Isidore, conception of Hell, 91 n
St. John Chrysostom, 161
St. Macarius, legend of, 180-182
St. Michael, 196, 197
St. Patrick, Legend of Purgatory of, 190
St. Paul, Vision of, 182-185, 223
St. Paul, the hermit, 213
St. Peter Damian, legend by, 223
St. Peter Paschal, Bishop of Jaen, “Impunaçion de la seta de
Mahomah,” 250;
history of, 250;
in Rome, 252
St. Thomas Aquinas, vii, 65, 113;
_Summa Theologica_, 81 n, 91 n, 143 n;
on the Beatific Vision, 160, 163
Saladin, 262
Salman, _hadith_ by, 228
Salomo, Emmanuel Ben, 255 n
San Amaro, legend of, 218
_Saqar_, or burning fire, 88
Scartazzini, 37 n
Schiaparelli, _Ibn Giobeir_, 240 n
Schroeder, _Sanct Brandan_, 207
Scotus, Duns, 264
Sea Voyages, legends of, 204-216
Seville, recapture of, 245;
Latin and Arabic College founded at, 245
Shahr ibn Hawshab, legend of, 230
Shakir ibn Muslim, 149;
legend of the earthly paradise, 126-128
Shiites, the, 260
Sicily, conquered by the Normans, 240;
population, 241
Sigier of Brabant, 65, 262
Sihun, the, source of, 99 n
_Sijin_, or dungeon, 89, 90
Simonet, _Hist. mozárabes_, 243 n
Sindbad the Sailor, voyage of, 205, 206, 207
Singer, S., _Arabische und Europäische Poesie im Mittelalter_, 257 n
_Sirat_, the, or path of purgatory, 125, 126, 183;
souls detained in, 115, 120
Sleepers, legends of, 216-222
Söderhjelm, Prof., x
Sodomites, the, torture of, 98, 173
Sordello, the poet, 64
Soul, debate between Angels and Devils for possession of the, legends
of, 226-232
Souls, weighing of, legends on the, 195-199
Spain, contact with Islam, 242;
the centre of Western culture, 243;
study of Moslem legends on the after-life, 247
Statius, Papinius, 64
Stygian Lake, 16
Sufis, or mystics, doctrine, 44-46, 273
Sulayman, 9
Sulayman ad-Darani, 132
Sundby, _Della vita e delle opere di Brunetto Latini_, 252 n, 253 n
Sunderland, Harold L., xi
Suyuti, _Al-Laali_, 266 n;
_Sudur_, 104 n, 117 n, 226
Tabari, _Tafsir_, 33, 35, 41 n, 87 n, 91 n, 100
Tabatasharran, the poet, 60
Tabrani, _hadith_ by, 266
_Tadhkira_, the, or Memorial of the Future Life, 44 n, 90 n, 105 n,
121 n, 149, 184, 186, 189
_Tafsir_, or commentary on the Koran, 33
Tarafa, the poet, 59
Tawfiq, 58, 65, 73
Thaalabi, _Qisas_, 88 n
_Thaqil_, or region of distress, 89
Thomist doctrine, 165, 263
Tisserant, Eugène, _Ascension d’Isaie_, 76 n
Tixeront, _Hist. des dogmes_, 83 n
Toledo, 244
Torraca, xv n, xvi n
Torture, respite from, legends of the, 222-226
Toynbee, Paget, 261
Trent, Council of, 112
Trismegistus, Hermes, 168
Tufayl, Ibn, _Self-taught Philosopher, or Epistle of Hayy ibn
Yaqzan_, 51 n
Tundal, legend of, 186
Turcill, vision of, 193
Ulysses and the syrens, fable of, 37 n
Utba, 58
Utba al-Ghulam, 132
Van Tieghem, Prof., x;
_Revue de littérature comparée_, 255 n
Virâf, Ardâ, 76 n, 246 n
Virey, _Relig. anc. Égypte_, 195 n
Virgil, 64, 66;
guides Dante through Hell, 68, 82
_Visione dei gaudii de’ santi_, 201
Vossler, 36, 66 n, 172 n, 193, 272;
on the prehistory of the Divine Comedy, 85
Wahab, 9
Wahab, Ibn, 131
Wahb ibn Al-Ward, _hadith_ by, 228
Wahb ibn Munabbih, 88 n, 144
Wicksteed, Rev. P. H., _The Temple Classics_, 27 n
Wüstenfeld, _Die Übersetzungen arabischer Werke_, 248 n
Yaqut’s Dictionary, 55 n
Yazid, Caliph, 59
Zahir ibn Rustam, 269
_Zal Yahmum_, mountain, 90
_Zamharir_, or frozen lake, 107, 173
Zayd, 5, 41
_Zeitschrift fuer romanische Philologie_, ix
Zemzem, well of, 10
Zodiac, the, 50
Zoroastrian religion, 107, 227