part 1, q. 12, a. 5.
[383] _Summa theol._, suppl. part 3, q. 92, a. 1.
[384] _Loc cit._, at the end of the body of the article:—
“Et ideo accipiendus est alius modus, quem etiam quidam philosophi posuerunt, scilicet Alexander et Averroes (3. _de Anim. comm. 5 et 36_)” ... “Quidquid autem sit de aliis substantiis separatis, tamen istum modum oportet nos accipere in visione Dei per essentiam.”
[385] TIXERONT, II, 201, 349, 435; III, 431.
[386] _Haeres._, 70, in PETAVIUS, _De Deo_, lib. VII, ch. 8, § 1: “Vi sua imbecillitatem corroborare dignatus est.”
[387] PETAVIUS, _loc. cit._, § 4: “Quocirca de illo lucis officio et usu, qui in scholis percrebuit, nihil apud antiquos expressum habetur, nisi quod vis quaedam naturali superior et auxilium requiri dicitur quo mens ad tantam contemplationem possit assurgere. Quale autem sit necessarium illud auxilium, sive lumen gloriae, quo ad Deum videndum natura fulcitur, nemo liquido demonstravit, minime omnium efficientis quoddam genus esse causae, ac velut habitum.”
[388] _Ihia_, IV, 222. Cf. _Ithaf_, IX, 581.
[389] _Ihia_, IV, 223, line 14 inf.
[390] _Fasl_, III, 2-4.
[391] _Kitab falsafat_, 53.
[392] Cp. the passages from the _Futuhat_ translated above, on pp. 157-159, with _Par._ XXXI, 27, and XXXIII, 43, 50, 52, 79, and 97.
[393] Cf. ROSSI, I, 147. “Per Dante, il premio dei buoni è ... vario di grado, secondo la purezza e l’intensità dell’amore divino.” Cf. _Futuhat_, I, 418, line 7.
[394] _Par._ XXXII, 19, 38, 74. Cf. _Futuhat_, _loc. cit._; also I, 419, line 9 inf.; II, 111, line 8 inf.; II, 113, line 10 inf.
[395] _Futuhat_, II, 111, line 9 inf. and 1 inf.
[396] _Ihia_, IV, 224, line 15.
[397] _Futuhat_, III, 578, line 2.
[398] ROSSI, I, 147: “Il vario grado di lor beatitudine è appunto rappresentato dalla varia luminosità e dalla loro distribuzioni pei sette primi cieli.” Cf. _Par._ XXX, 12, and XXXI, 59; also _Par._ XIV, 43-60.
[399] _Summa theol._, suppl. 3ae part., q. 85, a. 1:
“Ideo melius est ut dicatur quod claritas illa causabitur ex redundantia gloriae animae in corpus ...; et ideo claritas quae est in anima spiritualis, recipitur in corpore ut corporalis; et ideo secundum quod anima erit majoris claritatis secundum majus meritum, ita etiam erit differentia claritatis in corpore.”
[400] _Corra_, 102, 104, 106, 114, and 117. Cf. _Kanz_, VII, 232, Nos. 2,575, 2,588, 2,608, 2,616, 2,629, and 2,658. In Nos. 2,616 and 2,658, moreover, the bodies of the women of heaven are said to be “translucent like crystal or precious stones,” an idea that reappears in _Par._ XXXI, 19, and XXIX, 124. The sufis, and particularly Ibn Arabi, held that the souls, until the resurrection of their bodies, lived in bodies of the world beyond the grave, similar in nature to the forms we see in dreams (cf. ASÍN, _La Psicología_, 45). This theory may have given rise to Dante’s conception of the spirit-bodies, which cast no shadow. Cf. _Purg._ III, 16-30. The same property was attributed to the body of Mahomet in this world. Cf. MS 64 Gayangos Coll., fol. 114.
[401] _Par._ XXX, 40. Cf. _Futuhat_, II, 112, line 11 inf.
[402] _Summa theol._, suppl. 3ae part., q. 95, a. 5.
[403] _Par._ XXXIII, 57 and 94. Cf. _Futuhat_, I, 419, line 7 inf.; III, 578, line 11. See also the comparison _supra_, pp. 31 and 32.
[404] _Futuhat_, III, 577, line 10 inf. This point is frequently brought out by Moslem theologians and is based on two passages in the Koran (VII, 41, and XV, 47), in which it is said that God will remove all envy and resentment from the hearts of the blessed.
[405] _Par._ III, 52, 64, 70, and 88. Cf. _Par._ XXXII, 52 and 63.
[406] Cf. _supra_, pp. 31 and 32.
[407] _Futuhat_, III, 574, and I, 402. In III, 556, the apotheosis is shown graphically, though on account of the difficulty of design the rows of angels are not represented by circles.
[408] _Par._ XXXIII, 115.
[409] Cf. E. Pistelli, _L’ultimo canto della D.C._ (in Scartazzini, _Par._ XXXIII, 120):—
“Noi non tenteremo di seguirlo (i.e. Dante) e di rappresentarci sensibilmente i tre archi di due dei quali, tra le altre cose, neppure ci ha detto il colore. Che Dio sia fuori delle leggi dello spazio e del tempo, sta bene; ma noi le leggi dello spazio non consentono di veder distinti tre cerchi chè in realtà sono uno solo e anche per questa via ricadiamo nel mistero.”
[410] _Enneades_, VI, 8, 18.
[411] Cf. ASÍN, _Abenmasarra_, _passim_.
[412] His book, _Formation of tables and circles_, is specially devoted to this subject. Cf. _Futuhat_, III, 523.
[413] _Futuhat_, II, 591. Cf. ASÍN, _La Psicología_, 69.
[414] _Futuhat_, III, 158, 363, and 589. For a translation of the passage on 363, see ASÍN, _Mohidín_, 7-13.
[415] _Futuhat_, I, 332, translated in ASÍN, _Mohidín_, 13-17.
[416] _Futuhat_, III, 560.
[417] For a fuller exposition, see ASÍN, _La Psicología_, 25-39, and _Abenmasarra_, _passim_.
[418] The figure is given on p. 553, and explained on pp. 560-2, of vol. III of the _Futuhat._ It is essentially as represented hereunder, A being the Spiritual Substance, B the Universal Intellect, and C the Universal Soul.
[419] Ibn Arabi admits, however, a certain trinity of relations as essential to Divine unity. The metaphysical reason of his opinion is to be found in the Pythagorean conception of the number three as being the origin of odd numbers (cf. _Futuhat_, III, 166, 228, 603). In _Futuhat_, II, 90, he applies the doctrine to theology and, in order to explain the origin and existence of the Cosmos, he establishes three Divine elements: the Essence, the Will, and the Word. In _Dakhair_, 42, he attempts to establish analogies between the Christian doctrine of the Trinity of Divine Persons and the trinity of Divine names as taught in the Koran—God, the Lord, and the Merciful.
[420] Ibn Arabi’s symbol is as difficult to interpret; for besides the three circles representing God in His three manifestations of spiritual matter, intellect, and soul, he speaks of the manifestation of God through three veils, or under three names (_Futuhat_, I, 418). Again, the manifestations of the Divine names he symbolises by eccentric circles of diverse radius (_Futuhat_, III, 558). Ibn Arabi does not mention the colours of these Divine epiphanies, but in the _Corra_, 125, the Divinity is said to appear to the elect wrapt in a white light with shades of green, red, and yellow.
[421] Had Vossler known of Ibn Arabi’s plans, he would certainly not have sought in the symmetry of Dante’s three realms a symbolical application of the Ptolemaic system to purgatory and hell. Vossler, after lengthy explanations and subtle interpretations of this theory, exclaims (I, 252):—
“Chi può decidere ove graviti il centro di tali simboli, se nella poesia o nella scienza?” ... “Noi non conosciamo nella letteratura mondiale alcun altro laboro artistico, che sia così profondamente penetrato di filosofia.”
[422] D’ANCONA, 13, 107. Cf. also LABITTE, OZANAM, and GRAF.
[423] D’ANCONA, 9, 25, 26, 27, 38, 70, 84, and _passim_.
[424] D’ANCONA, 42.
[425] GRAF, _Miti_, I, Introduction, XXII.
[426] GRAF, _Miti_, I, 66-67.
[427] Cf. _Sudur_, 96-109 and IBN MAKHLUF, I, 57, and _passim_.
[428] OZANAM, 458; D’ANCONA, 33.
[429] LABITTE, 103; OZANAM, 434; D’ANCONA, 38; GRAF, I, 84.
[430] Cf. _supra_, p. 88.
[431] _Qisas_, 225-232.
[432] _Supra_, pp. 89 and 106.
[433] _Supra_, p. 103.
[434] _Sudur_, 96 and 98. It should be noted that the garden in which the birds live, lies at the gate of heaven; this explains their request to God that, in accordance with His promise, He should allow them to enter the realm of Glory and taste the reward, of which as yet they only catch glimpses. The same request appears to be made by the human birds of the Christian legend in their prayer: “Ostende nobis ista quae vidimus, miracula tua, quoniam ignoramus quid sint.” Cf. _Acta Sanctorum_, X, 563.
[435] _Sudur_, 102, 107, 108, 121, etc.
[436] OZANAM, 399; D’ANCONA, 45; GRAF, I, 245.
[437] Cf. BATIOUCHKOF, _Le débat de l’âme et du corps_, 41-42, 514, 517, 518, 558, 559.
[438] _Supra_, p. 115 _et seq._
[439] _Tadhkira_, 58, line 3 inf.
[440] _Supra_, p. 99.
[441] _Tadhkira_, 74, line 1 inf., and IBN MAKHLUF, II, 37, line 16.
[442] For instance, the graduation of the torture of fire according to the degree of sin, the sinners appearing immersed in fire up to their knees, their belly, navel, eyes, etc. Cf. _supra_, p. 107, for the Islamic parallel to this scene.
[443] _Tadhkira_, 18-19. Cf. _Sudur_, 22.
[444] D’ANCONA, 47; GRAF, I, 245.
[445] GRAF, I, 247.
[446] _Corra_, 92-99.
[447] P. 82. Another similar tale is given in the Gayangos Collection, MS 234, fol. 101:
Gabriel descends to hell and, moved by the prayers of the damned that he should obtain the intercession of Mahomet on their behalf, returns to heaven and appeals to the Prophet. The latter intercedes with God and the sinners are pardoned.
[448] D’ANCONA, 53-59.
[449] Cf. BLOCHET, _Sources_, 111.
[450] _Supra_, p. 109.
[451] _Supra_, p. 83.
[452] Cf. _Tadhkira_, 31-33, which gives _hadiths_ on this subject that, being vouchsafed for by Bukhari, are at least earlier than the ninth century of our era.
[453] D’ANCONA, 78, and GRAF, I, 107.
[454] D’ANCONA, 56.
[455] _Supra_, p. 89.
[456] _Tadhkira_, 73, line 16.
[457] D’ANCONA, 57.
[458] _Ihia_, IV, 383. Cf. _Ithaf_, X, 520.
[459] _Ihia_ and _Ithaf_, loc. cit. Cf. _Tadhkira_, 83.
[460] D’ANCONA, 58.
[461] _Corra_, 66. Cf. also IBN MAKHLUF, II, 13, and _Kanz_, III, 250-252, Nos. 3,984-4,020.
[462] D’ANCONA, 59-63; LABITTE, 126.
[463] Cf. _supra_, p. 101.
[464] _Supra_, pp. 106-107. Cf. OZANAM, 394: “un soufle d’un vent d’hiver.”
[465] Cf. _supra_, pp. 13 and 101.
[466] D’ANCONA, 63-69; LABITTE, 125.
[467] OZANAM, 403. Regarding the antiquity and religious character of the Edda, cf. CHANTEPIE, _Hist. des relig._, pp. 675 _et seq._, particularly p. 685.
[468] _Kanz_, VIII, 224, No. 3,552.
[469] D’ANCONA, 68, footnote.
[470] D’ANCONA, 58, footnote; LABITTE, 112.
[471] _Tafsir_, XV, 11. Cf. MS 64 Gayangos Coll., fol. 113.
[472] OZANAM, 445-6.
[473] _Tadhkira_, 58, line 7 inf.
[474] Cf. _supra_, p. 83.
[475] VOSSLER, II, 201.
[476] See _supra_, pp. 85-95.
[477] _Tadhkira_, 70.
[478] _Tadhkira_, 70.
[479] See _supra_, p. 88.
[480] Taking the Arabic name in the form used in vulgar speech, and changing the feminine into the masculine, e.g. Haguia = Hagu = Ago.
[481] D’ANCONA, 77; LABITTE, 110. The myth of the scales occurs in other, non-political, visions, such as the Vision of Turcill (D’ANCONA, 69, footnote). Cf. GRAF, II, 106, note 207.
[482] CHANTEPIE, _Hist. des relig._, 107. Cf. VIREY, _Relig. anc. Égypte_, 157-162.
[483] CHANTEPIE, 473.
[484] _Tadhkira_, 55, and IBN MAKHLUF, II, 22.
[485] MÂLE, p. 420.
[486] Cp. the offertory of the requiem masses: “Sed signifer Sanctus Michael representet eas in lucem sanctam....”
[487] INTERIÁN, I, 135. INTERIÁN, one of the founders of the Spanish Academy, died in 1730.
[488] MÂLE, 416. INTERIÁN, I, 66; II, 168.
[489] _Ihia_, IV, 377; _Ithaf_, X, 485. _Tadhkira_, 61.
[490] Cf. _Ithaf_, X, 491.
[491] INTERIÁN, II, 168-173.
[492] _Tadhkira_, 41. Cf. _Ihia_, IV, 368, and _Ithaf_, X, 454.
[493] _Tadhkira_, 41.
[494] Other picturesque scenes, which Mâle attributes to the working of the popular mind, may also have had a Moslem origin. Thus, the wicked are shown being dragged off in chains to hell by demons (Mâle, 422), just as described in the Koran and the _hadiths_ (_Tadhkira_, 73). The personification of hell as a monster with open fangs, which Mâle believes to be an imitation of the Leviathan of the Book of Job, is surely modelled upon the monster often quoted in the preceding pages. The avaricious shown in the porches of the cathedrals with their money-bag hanging from their neck are reminiscent of the sinners described in the _hadiths_ on the Day of Judgment as likewise burdened with the _corpus delicti_, for instance, the drunkards, who carry a flagon slung from their neck, or the fraudulent merchants, who carry a balance (_Corra_, 12 and 41).
[495] See _supra_, pp. 140-141.
[496] GRAF, I, 69: “Il paradiso terrestre alle volte diventa tutt’uno col celeste.” See _supra_, pp. 134-135.
[497] Cf. Versions A and B of Cycle 1 of the _Miraj_.
[498] D’ANCONA, 104.
[499] Cf. GRAF, I, 19.
[500] GRAF, I, 67. It should be remembered that the legend dates from the thirteenth century.
[501] See _supra_, p. 10, Version A of Cycle 2. The scene, as told in the _hadiths_, agrees literally with that in the Christian legend. Cf. also _Kanz_, VI, 96, No. 1,466.
[502] D’ANCONA, 88.
[503] D’ANCONA, 105.
[504] D’ANCONA, 105.
[505] D’ANCONA, 90, footnote 2.
[506] The versions here summarised are to be found in the _Corra_, 102, 107, and 132; in SUYUTI, _Al-Laali_, I, 28-29, and _Dorar_, 30. Cf. also MS 159, Gayangos Coll., fol. 2-6, and MS “Junta de Ampliación de Estudios,” fols. 148-156.
[507] Cp. the text of D’ANCONA, 105, footnote 4, with _Corra_, 115, line 8 inf.; 128, line 5 inf.; 126, line 7 inf.; and _Al-Laali_, 28, line 1 inf.
[508] GRAF, I, 93-126.
[509] CHAUVIN, _Bibliographie_, VII, 1-93.
[510] _Ibid._ 77.
[511] DE GOEJE, _Légende de St. Brandan_. Cf. GRAF, I, 102: “Non si può escludere la possibilità che alcune di esse (immaginazioni) sieno orientali di origine.”
[512] The present study of the legend of St. Brandan is based on the works of GRAF, I, 97-110; DE GOEJE, _loc. cit._; LABITTE, 119-123; and D’ANCONA, 48-53.
[513] _Qisas_, 225. The episode recurs in the voyages of Abd al-Mutallib the Wise. Cf. CHAUVIN, VII, 46.
[514] SCHROEDER, _Sanct Brandan_ (Erlangen, 1871), Introduction, XI-XIV. GRAF, I, 103.
[515] DE GOEJE, 47, and GRAF, I, 105.
[516] Cf. ASÍN, _Abenmasarra_, Appendix I, 133.
[517] According to Schirmer the Latin version is based on tenth or ninth century texts, and Zimmer even connects the legend with the Celtic story, _Imram Maelduin_, which on the strength of its archaic language he assigns to the ninth or eighth century. These hypotheses, which are not even shared by all Romance scholars, are far from having the positive value of a dated document such as the book of Al Jahiz.
[518] _Hayawan_, VII, 33-34.
[519] _Ihia_, IV, 318. Cf. _Ithaf_, X, 205.
[520] _Sudur_, 32.
[521] _Sudur_, 108.
[522] DAMIRI, II, 110.
[523] _Kharida_, 93-94.
[524] _Tadhkira_, 87.
[525] _Qisas_, 190.
[526] _Sudur_, 73 and 74. For the nakedness of Judas, whose face alone is covered with a piece of cloth, cf. _Sudur_, 117, which depicts some of the damned in hell in the self-same fashion.
[527] _Qisas_, 135-143, contains several legends on Khidr. A richer collection is that included by Ibn Hijr in his _Isaba_, II, 114-137. Cf. also _Sudur_, 109, and _Kharida_, 92. Other Arabic legends represent Elijah and Enoch as praying on a rock or island. Cf. CHAUVIN, _Bibliographie_, 48, 52, 54, 59, and 63.
[528] See GRAF, I, 37.
[529] LABITTE, 122.
[530] D’ANCONA, 50.
[531] The miraculous lighting of the altar lamps, witnessed by St. Brandan on the isle of the monks, is, as De Goeje has pointed out (_loc. cit._ 55), modelled upon the similar miracle performed each Easter Eve in the Church of the Holy Sepulchre at Jerusalem. But the author of the tale need not necessarily have seen the miracle himself, nor heard of it from an eye-witness, in 1,000 A.D., as De Goeje suggests. The news may have been transmitted to him through an Arabic medium, for as early as the eighth century Al Jahiz relates the miracle in his _Hayawan_, IV, 154.
[532] GRAF, I, 95.
[533] _Qisas_, 228.
[534] GRAF, I, 116-118.
[535] _Qisas_, 231.
[536] MS 61 Gayangos Coll., fols. 72-80.
[537] GRAF, I, 87-92.
[538] GRAF, I, 113 and 116.
[539] _Qisas_, 215-216.
[540] _Qisas_, 217.
[541] Guidi, _Sette Dormienti_.
[542] He merely mentions the legend of the Rabbi Joni as somewhat similar to the story of the monk Felix. GRAF, I, 180, note 31.
[543] _Loc. cit._ 444.
[544] _De gloria martyrum_, ch. 95.
[545] Cf. TIXERONT, II, 199.
[546] GRAF, I, 241-260, _Il riposo dei dannati_.
[547] _Supra_, p. 185.
[548] GRAF, I, 250-251.
[549] See _Sudur_, 76 and 128.
[550] Cf. _Ihia_, IV, 352, and _Ithaf_, X, 366.
[551] Cf. _Tadhkira_, 35.
[552] _Supra_, pp. 181 and 209.
[553] _Sudur_, 97.
[554] _Sudur_, 110.
[555] GRAF, I, 251.
[556] _Sudur_, 111 and 116.
[557] _Sudur_, 111 and 112.
[558] GRAF, I, 255-257.
[559] _Sudur_, 126-131.
[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