78 
MESSRS. H. E, STAPLETON AND R. F. AZO ON 
but from internal evidence it would appear that Ahmad ibn Sa'dullah is probably the 
real author. Dubais ibn Malik, whose name is prominently introduced, is otherwise 
unknown to fame. The Testament and Admonitions of Al-Hakim’s father Mu‘izz 
(referred to below) appear moreover to be omitted, a fact which seems to have led 
the 13th Century copyist, by way of compensation, to quote another chapter he found 
elsewhere in an abridgment of the T a 1 widhu-l-H dkim (Folio. 120 r., 1 . 2, to f. 120 v., 
bottom). 
{A). Prefaces (Folio 101 v., top, to f. 104 v., 1 . 6). 
Begins after the Basmalah : 
" Saith Ahmad ibn Sa'dullah Al-'Abbasi (May God’s mercy be on him!). ‘ This is 
the copy of the Ta‘widk which was in the amulet of Al-Hakimu-bi-amri-llah, Com- 
mander of the Faithful and Ruler of Egypt. I- discovered at Isfahan inside another 
book this copy in the handwriting of Dubais ibn Malik. In the Ta‘widh were found 
the two operations which Al-Hakim used to practise according to the actual words of 
Mu'izz, who related them on the authority of his ancestors and forefathers as far back 
as the Commander of the Faithful and the Chief of the Muslims, Ja'far ibn Muham- 
mad As-Sadiq — Peace be on him! 1 In addition were found the Testament and Admoni- 
tions of Mu'izz. In the former he explains for Al-Hakim the principles of the Art, its 
rules, and observances, all this being plainly given in the very words of Mu'izz, with- 
out any allusion, or obscurity. At the beginning of the Ta‘widh was the following 
chapter in the handwriting of Dubais ibn Malik in his own words, giving the earlier 
incidents of his career, and how he came by the Ta'widh of Al-Hakim.’ ’ ’ 
After the Basmalah " Saith Dubais ibn Malik Al-Antaki. I was living at Antioch, 
where I had settled, and there I had a friend, who was a jeweller by profession, to 
whose shop I often resorted. Now as we were talking together one day, a man 
came in, and having saluted, took his seat. After a while he removed from his arm 
an armlet which he handed to my friend. It was set with four jewels, and an amulet of 
red gold was fitted into it. On the amulet was inlaid a clear inscription in green emerald 
which read as follows : ‘Al-Hakimu-bi-amri-llah yai/iqu bi-lldh ’ 'Al-Hakimu-bi-amri- 
llah puts his trust in God.’ I was astounded at the fineness of those jewels, the like 
of which I had never before seen, nor had I ever thought to see the like in the world, 
and it occurred to me that this amulet must have been stolen from the treasur}' of 
Al-Hakim, or it might have fallen from his arm, and this man had picked it up, since 
such jewels can only be found in the treasuries of Kings, or among their heirlooms.” 
It was ultimately purchased by Dubais for 3,000 dinars (2,000 red Greek dinars, 
and the other thousand, partly in worked silver made by himself — he was also a jeweller 
— and partly in dirhams of the town, 50 or 60 to the dinar). Inside the amulet was 
found a MS., pronounced by Dubais, who was acquainted with the shaky handwrit- 
ing of Al-Hakim, to be the autograph of that King, containing an account of two 
I The Fatimid rulers of Egypt claimed a more than doubtful descent from IsmaTl, the son of Ja'far As-Sadiq ( vide 
pedigree on p. 72 of Lane Poole’s Muhammadan Dynasties). Al-Hakim claimed to be an incarnation of God and is 
still accepted as such by the Druzes of Syria, who owe their name to ‘ ' Al-Hakim’s minister and abettor, the Persian Hamza 
Ad-Duruzl ’ ’ (Browne, Hist, of Persian Literature, I, p. 339, note 3). The Isma'rli doctrine, of which an exhaustive account 
will be found in Chap. XII of Prof. Browne’s History just referred to, has much resemblance to alchemy in its symbolism. 
