[166] Cp. Flint, History of the Philosophy of History, ed. 1893, vol. i, p. 169. [↑]
[167] Cp. Flint, p. 129, as to their hostility to him. [↑]
[168] Huth, Life and Writings of Buckle, ii, 171. [↑]
[169] Ricaut, Present State of the Ottoman Empire, 1686, p. 245. [↑]
[170] Dugat, p. 59. The Ameer Ali Syed, Moulvi, M.A., LL.B., whose Critical Examination of the Life and Teachings of Mohammed appeared in 1873, writes as a Motazilite of a moderate type. [↑]
[171] Macdonald, pp. 120, 196, 286. [↑]
[172] A. Franck, Études Orientales, 1861, pp. 241–48, citing the Dabistan. [↑]
[173] Gobineau, Les religions et les philosophies dans l’Asie centrale, 2e édit. ch. v; J. K. M. Shirazi, Life of Omar Khayyámi, ed. 1905, p. 102. The latter writer notes, however, that “the cultured classes, who ought to know better, are at no pains to dissipate the existing religious prejudice against one [Omar] of whose reputation every Persian may well feel proud.” “At the present time ... the name of Omar is no less execrated by the Shi-ite mob in Persia than it was in his own day.” Id. p. 108. [↑]
[174] Fraser, Persia, p. 330. This writer (p. 239) describes Sufiism as “the superstition of the freethinker,” and as “often assumed as a cloak to cover entire infidelity.” [↑]
[175] E.g., Dr. Wills, The Land of the Lion and the Sun, ed. 1891, p. 339. [↑]