[653] Suyuti, Al-Laali, I, 15-17.

[654] Futuhat, II, 429.

[655] Futuhat, II, 895.

[656] Par. I, 1; XXXIII, 145. See Nardi, Sigieri, 39-41, and compare with Futuhat, loc. cit.

[657] Nicholson has translated the former into English under the title of Tarjuman al’Ashwâq (London, 1911). An edition of the latter, referred to hereunder as Dakhair, appeared at Beyrout in 1894.

[658] Convito, II, 13, 16; III, 8, 12.

[659] Convito, II, 2.

[660] Dakhair, 78, 84, 85.

[661] Dakhair, 21.

[662] Ibid. 33.

[663] Ibid. 44, 45, 49.

[664] Vossler, I, 199-236. Cf. Rossi, Il dolce stil novo, 35-97, and Rossi, Storia, I, 85-89 and 112-115.

[665] Ibn Qotaiba, Liber poësis et poëtarum, 260-4, 394-9.

[666] Cf. Asín, Abenmasarra, 13-16, and Logia et agrapha D. Jesu, 8.

[667] Muhadara, II, 205.

[668] Cf. Ibn Hazm, Tawq al-Hamama; and Asín, Caracteres.

[669] Cf. supra, pp. 131-134.

[670] Futuhat, II, 426-481. The Arabic, and more particularly Averrhoist, origin of the psychology of Cavalcanti had suggested itself to Salvadori and Vossler. Cf. Rossi, Il dolce stil novo, 94, note 66.

[671] Futuhat, II, 431.