1 10 Notice of a copy of the fourth volume [No. 2. 



second part the relation of the Qorayshites, the tribe of Mohammad, 

 to other tribes is symbolically expressed. Most of the genealogies of 

 Arabic tribes must be viewed as ethnographical symbols, expressive of 

 the mutual relation of the tribes. They apply these ethnographic 

 symbols also to other nations. Thus in speaking of the Spaniards they 

 would say that they are children of Rum (the Romans) who was a 

 brother of Yunan (the Greeks) and Rum and Yiinan were sons of 

 Acfar the father of all northern nations, &c. Only the genealogy 

 from Qocayy to Mohammad can be regarded as historical : Mohammad 

 was the son of 'Abd Allah, the son of 'Abd al Mottalib, the son of 

 Hashim, the son of 'Abd Manaf the son of Qocayy. I will not enter 

 now on the genealogy of the xirabic tribes, though valuable the materials 

 furnished by Tabary may be, because we have a systematic work and a 

 dictionary on this subject, the former is called Qalayid al Juman, and 

 the latter Nihayat-al-arab, both are by Qalqashandy. 



P. 59. Mohammad's first journey to Syria and his acquaintance 

 with Bahyra from Ibn Ishaq. After this one leaf is wanting. 



P. 63. His marriage with Khadyjah chiefly from Ibn Ishaq and 

 Waqidy, After his marriage Mohammad lived in the house of his 

 wife. It was subsequently bought by Mo'awiyah, and converted into a 

 place of worship. It is probably the same place which is visited by 

 pilgrims as the house in which Fatimah was born. It is not far from 

 the Ka'bah and lies to the N. E. of it. 



P. 68. The re-construction and previous history of the Ka'bah. 

 The account of the Jorhomites which occurs in this chapter, would be 

 interesting was it not already known from the kitab Alaghany and 

 from Mas'udy. 



P. 77. The year and date on which Mohammad received the first 

 revelation ; Tabary mentions here many original traditions. As to the 

 year, the accounts are almost unanimous that he had completed the 

 fortieth year of age and as to the date, some mention the 18th of Rama- 

 dhan, others the 24th of the same month and others the 17th. 



P. 82. Miracles proving that he was a prophet. The chapter on 

 miracles in the Mishkat, contains all the traditions mentioned by Taba- 

 ry and many more. 



P. 86. On the beginning of his mission. This is the most import- 

 ant point in the life of Mohammad, and as orientalists have taken 



