The attribution of the book to al-Farabi rests solely on the note on the flyleaf, which can, however, be shown to be spurious. Examining the manuscript some years ago, I noticed that the fly-leaf was pasted over the recto of the first folio of the manuscript, and that underneath some writing was faintly visible. The fly-leaf was then separated from the folio of the manuscript, and the recto of the folio turned out to be in effect the title-page of the manuscript.

Arab historical writing was not a specialized study in the seventeenth century. Organized work in Arabic and Islamic studies was still a recent development in western Europe generally. The first modern English Arabist, William Bedwell (1562–1632), was during most of his life an isolated figure: the principal result of his studies was an Arabic lexicon which was never printed, although he bequeathed the MS to Cambridge with a fount of Arabic type for that purpose. In the third decade of the century, however, some younger scholars began to interest themselves in Arabic.

In the majority of the extant manuscripts of the Patmut'iwn Aluanic by Movses Kalankatuai, and subsequently in the printed editions and the Russian translation of this work, a passage containing some not unimportant historical information concerning Caucasian Albania in the ninth century A.D. has come to be omitted. In 1897 Dadean reproduced in Ararat the text of this passage as he found it in two manuscripts in the patriarchal library of Etchmiadzin, but owing to the comparative inaccessibility of the said journal and perhaps also to the fact that the passage has never been translated, it has been overlooked by Western scholars.

In a previous study I indicated that some verbal constructs in Hindi whose components were analysable, at the morphological level, as noun + verb could be considered as comprised in the overall category of verb at the syntactical level on account of their patterning in the participial forms, and suggested T. Grahame Baileys term ‘conjunct verbs’ as a convenient term of reference for this sub-category. The aim of the present study is to consider ‘conjunct verbs’ more closely, and to relate both these and what Bailey terms ‘compound verbsx2019; to each other and to the Hindi verbal system as a whole.

The Shahbazgarhi Inss. of Aśoka distinguish the three sibilants ś, ṣ, s. Hultzsch remarks ‘While at Kalsi these three symbols are used indiscriminately, the Shahbazgarhi text generally employs each of them where it would have been in its proper place in Sanskrit’ [v. Hultzsch, Inss. Aś., p. lxxxvi]. The dialect of the Mansehra text is nearly identical with the Shahbazgarhi one [v. id., p. xcvii].

Although most rimes in the Chiehyunn have only one set of finals for either the herkoou or the kaikoou (that is, with or without lip-rounding), there are some exceptions. Apart from the problematical doublets in the 3rd and 4th grades of some rimes (the so-called chorngneou), which are not strictly distinguished by final, the chief exceptions are the rimes with both ‘1st grade’ and ‘mixed 3rd grade’ finals (e.g. the rime-set) and the rimes with both ‘2nd grade’ and ‘mixed 3rd grade’ finals. This paper will deal with the latter only.

For some time Western sinologists have acknowledged the importance of the Buddhist monasteries as a social and economic force in medieval China. However, the historians have been understandably reluctant to embark on extensive reading in Buddhist sources, with their never-ending problems of technical language, while the Buddhologists have for the most part remained preoccupied with philosophical and doctrinal questions. Thus very little has been done to clarify the situation. In recent years a beginning has been made by a number of scholars, but anyone wishing to pursue the matter in a systematic way was forced to depend in the main upon the researches of the Japanese historians of Buddhism, who have built up an extensive secondary literature on the social and economic aspects of Buddhism in the last three decades. Even in Japanese, however, there exists no general survey of the whole problem of the monasteries in the broad context of their external relationships, and these studies have tended to be piecemeal, and over-concerned with points of detail.

The existence of an Arabic MS known as Kitāb al-barakafi 'l-sukūn walharaka wa-hiya 'l-marsuma bi-'ida‘ al-nusūkh man akhadhtu ‘anhu min shuyūkh was known to Delafosse who believed it to be the work of a paternal uncle of Sultan Bello. A. Brass has deduced from internal evidence in the Tazyīn al-waraqāt of ‘Abdullāh ibn Fodio that the work belongs to ‘Abdullāh, and has accepted the title in the form given by Delafosse. Georges Vajda has shown that this title arises from the confusion of two different works, and that the title of ‘Abdullāh's work is 'Idā‘ al-nusūkh man akhadhtu ‘anhu min al-shuyūkh.