^{page 662 note 1} He died a.h. 255 (= a.d.869). See my Hand-list of Muḥammadan MSS. in the Cambridge University Library, p. 174, and a note in the Addenda, p. xviii.

^{page 663 note 1} The following readings in the MS. have been emended:—1. 3, ; 1. 9, (to ); 1. 10, ; 1. 12, . For the expression in 1. 7, , cf. the Ḥamása, ed. Freytag, p. 120, 1. 3.

^{page 664 note 1} I cannot understand the text, which seems to be corrupt, nor identify the king. The passage runs—

^{page 682 note 1} Bá stands for Abá, the accusative of Abú, and is commonly used in the formation of Persian kunyas, e.g. in Bá Yazíd (= Abá Yazíd, for Abú Yazíd).

^{page 682 note 2} Jarbádhaqán is the Arabicised form of Gulpáyagán.

^{page 684 note 1} This nisba refers, as clearly appears from Yáqút (Mu‘jam, iii, 564–5; Mushtarik, 298), to a place near Iṣfahán, not to be confounded with Tihrán, the present capital, which was in early Muḥammadan times a hamlet of little importance, and of which the spelling was only changed from the older (Yáqút, etc.) to by a “popular etymology,” which desired to connect it with the Arabic root , “to be pure.”

^{page 685 note 1} The following readings of the MS. have been emended: 1. 1, ; 1. 7, ; 1. 8, .

^{page 688 note 1} Cf. Qur’án, xii, 87.

^{page 688 note 2} The reading (“sharpened”) suggests itself as an obvious emendation. The following readings of the MS. have been emended: 1. 1, ; 1. 4, , and .

^{page 702 note 1} The MS. reading is — , but the emendation seems obvious, the meaning being, “Thou art such an ‘idol’ and such a ‘ picture ’ that thou fillest with despair and bewilderment both A'zar and Mání.” According to the Muḥammadan belief, A'zar, the father of Abraham, was a maker of idols, while Mání (Manes) appealed to his skill in painting as his peculiar miracle.