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The Shiites say also that this Móhdy will be no new personage, but that he lives already in the flesh, being no other than the twelfth and last of their recognized Imams, who was born in the year 260 of the Hejira, and whose name was Mohammed ibn El Hassan, Abul Kassem, El Móhdy, Lord of the Command and Lord of Time; and who, while yet a child, disappeared from the world, retaining nevertheless his authority.
Undoubtedly the most important of Abulcasis' contemporaries is the famous physician whose Arabic name, Ibn Sina, was transformed into Avicenna.
The University of Leyden still retains a manuscript treatise on the algebra of cubic equations, by Omar ibn Ibrahim; and Casiri, who, preserved and classed 1851 manuscripts, even after a fire had destroyed the magnificent collection or the Escurial, informs us, that the principles and praises of algebraic science were sung in an elaborate poem by Alcassem, a native of Grenada.
But there is not the same evidence in the earlier writings of Isaac Israeli, Saadia, Joseph Ibn Zaddik, Gabirol, Bahya Ibn Pakuda, Judah Halevi. They had picked up Aristotelian ideas and principles, but they had also absorbed ideas and concepts from other schools, Greek as well as Arabian, and unconsciously combined the two.
With the transference of the literary centre from Spain to Provence went the gradual disuse of Arabic as the medium of philosophic and scientific culture, and the age of translation made its appearance. Prior to, and including, Maimonides all the Jewish thinkers whom we have considered, with the exception of Abraham Bar Hiyya and Abraham Ibn Ezra, wrote their works in Arabic.
As Ibn Sina was corrupted by the Latin writers into Avicenna, and Ibn Roshd into Averroes, so Ibn Gabirol became in turn, Avencebrol, Avicembron, Avicebron; and the Scholastics who fought about his philosophy had no idea he was a Jew and celebrated as a writer of religious hymns used in the synagogue. He was regarded now as a Mohammedan, now as a Christian.
In the year 219 of the Hegira, Kindi, the Governor of Egypt, died, and the caliph named his son, Mudhaffar ibn Kindi, as his successor. A year later the caliph dismissed Malik, and sent Ashas to Egypt in his place. This was the last governor appointed by el-Mutasim b'lllah, for the caliph died of fever in the year 227 of the Hegira.
The above digression will make clear to us the position of Ibn Daud and his relation to Maimonides. Ibn Daud began what Maimonides finished the last stage in the Aristotelization of Jewish thought. Why is it then that so little was known about him, and that his important treatise was neglected and practically forgotten?
Again this too remains a mystery whence Tabari came by most of the accounts touching the Persians, which are conspicuous by their absence in the anonymous Codex. To clear this whole ground it would appear to be expedient in the first place to set apart all that for which Ibn Mukaffa directly or indirectly is responsible.
"Ah," said Suleiman, aloud, "then my cause is safe; I need say no more." "Ali ibn Moulk," continued the Caliph, in a voice thick with passion, "Governor of Bagdad, into your hands has been committed the task of doing justice in this city.
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