[P. 385], l. 11. All previous accounts of the development of mystical doctrines in Islam during the first three centuries after the Hijra have been superseded by Massignon's intimate analysis (Essai, chs. iv and v, pp. 116-286), which includes biographies of the eminent Ṣúfís of that period and is based upon an amazingly wide knowledge of original and mostly unpublished sources of information. A useful summary of these two chapters is given by Father Joseph Maréchal in his Studies in the Psychology of the Mystics, tr. Thorold (1927), pp. 241-9.
[P. 386], l. 6 from foot. For Dhu ’l-Nún, see Massignon, op. cit., p. 184 foll.
[P. 389], l. 12. The Book of the Holy Hierotheos has recently been edited in Syriac for the first time, with English translation, by F. S. Marsh (Text and Translation Society, 1927).
[P. 391]. For Báyazíd of Bisṭám, see Massignon, op. cit., p. 243 foll. The oldest complete Arabic version of his "Ascension" (Mi‘ráj)—a spiritual dream-experience—has been edited and translated into English in Islamica, vol. ii, fasc. 3, p. 402 foll.
[P. 396], l. 8. See my essay on the Odes of Ibnu ’l-Fáriḍ (Studies in Islamic Mysticism, pp. 162-266), which comprises translations of the Khamriyya and three-fourths of the Tá’iyyatu ’l-Kubrá.
[P. 399], note 1. With Ḥalláj, thanks to the monumental work of Massignon (La Passion d'al-Ḥalláj, 2 vols., Paris, 1922), we are now better acquainted than with any other Moslem mystic. His doctrine exhibits some remarkable affinities with Christianity and bears no traces of the pantheism attributed to him by later Ṣúfís as well as by Von Kremer and subsequent European writers. Cf. the summary given by Father Joseph Maréchal, op. cit., pp. 249-281, and The Idea of Personality in Ṣúfism (Cambridge, 1922), pp. 26-37.
[P. 402], l. 9. For Ibnu ’l-‘Arabí's theory of the Perfect Man, see Tor Andrae, Die Person Muhammeds, p. 339 foll., and for the same theory as expounded by ‘Abdu ’l-Karím al-Jílí († circ. 1410 a.d.), a follower of Ibnu ’l-‘Arabí, in his famous treatise entitled al-Insán al-Kámil, cf. Studies in Islamic Mysticism, pp. 77-142.
[P. 456], l. 1 foll. Here, though he is out of place in such an academic company, mention should have been made of Ibn Baṭṭúṭa of Tangier († 1377), whose frank and entertaining story of his almost world-wide travels, entitled Tuḥfatu ’l-Nuẓẓár, is described by its latest translator, Mr H. A. R. Gibb, as "an authority for the social and cultural history of post-Mongol Islam."
[P. 465], last line. For a summary of the doctrines and history of the Wahhábís, see the article Wahhābīs by Professor D. S. Margoliouth in Hastings' Encyclopædia of Religion and Ethics.