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1 R. calls him Käfici, but the form Käfiyaci is demanded by the metre of the verse in the mar- thiya quoted in Ibn Iyäs II, 152 Büläq; Saxäwi, in R.'s transliteration p. z48, calls him Käfiyäci; his birthplace, incidentally, is not Kökgäki (p. 178, following a misprint in Brockelinann, Suppl. II, 140), but Kökcäki (correct in Brockelmann, Gesch.1 II, 138). ' Cf. my paper (dated 1949), On Müsä b. `Ug6a's "kitäb al-Maghiizi", which is to appear in Acta Urientalia.
1 R. is certainly right in relegating to a footnote (p. 62 n. 2) the claim of Horovitz of having found the beginnings of Muslim historiography and the oldest monuments of Arabic historical prose in Tabari's quotations from the alleged writings of 'Urwa b. al-Zubayr under 'Abdalmalik. Here, too, the question of authenticity of the material is relevant to the correct appreciation of the development of Muslim historiography. 1 The K. al-gurabdl of Ibn Yünus, incidentally, is not "a peculiarity of Egyptian theological historiography" (p. 148). Cf. the Cadhwat al-iqtibäs /man (lalla min al-acläm madinat Fäs of Ibn al- Qädi.
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