'al-Bukhari and Muslim, whose book is said to be more nice than the Repaired Sahih; and the Sahih of 'Abù-'Awanah and that of 'Ibn 'as-Sakan;* and the Marrow of the Sahih (), by 'Ibn Jârûd. All these books are designated as Sahihs, though a certain set of persons discriminate with regard to them, as well in the spirit of strenuous purism as with impartial criticism-there is one who knows, superior to all instructed men-God knows.

"Section.

"The six books, universally known and of established authority within the pale of Islâm, called the Six Sahihs, are the Sahih of 'al-Bukhârî, the Sahih of Muslim, the Jami' of 'at-Tarmidhi, the Sunan of 'AbûDawud, the Sunan of 'Ibn Majah. and the Muwaṭṭa'-which last is by some put in the place of 'Ibn Majah's collection, and was preferred by the author of the Jami' 'al-Ușûl. But these last named four books embrace traditions of more than one class, namely, both sound, fair, and weak: the Six Sahihs are so named by way of ascribing to them a certain superiority; and the author of the Masabih calls all traditions given. out by others than the two masters fair, which is a derived form of expression, either allied to the usage of that term in common parlance, or being a new technical application of it on the part of the author. Some persons say that the book of 'ad-Dârimi § is more worthy and suitable to be ranked as the sixth book, because fewer guarantees marked by any weakness are relied upon in it, and traditions undetermined, or separate, are rarely introduced, while it has some supports of a superior character, and its trebly supported traditions (3) are more numerous than those of 'al-Bukhari.

"These which we have mentioned are the most noted books of tradition; but others are in extensive repute. Indeed, 'as-Suyuti, in the Kitáb Jami' 'dj-Jawami', cites many books, to the number of more than forty, as containing both sound, fair, and weak traditions, and says: I have not brought out, as contained in either book, any tradition to which is attached the stigma of being made up, which traditionists have agreed to leave out and reject-God knows.' The author of the Mishķât, also, in the preface to his book, mentions a multitude of eminent teachers of tradition, of devout lives, namely: al-Bukhari, Muslim, the eminent. teacher Mâlik, the eminent teacher 'ash-Shâfi'i, the eminent teacher 'Ahmad Bin Hanbal, 'at-Tarmidhi, 'Abû-Dawud, 'an-Nasâ'i, 'Ibn Majah, 'ad-Dârimî, 'ad-Darakutnî, 'al-Baihaki, Razin, etc., about whom we have written in a special book entitled the Complete Statement of the Names

depending الاكمال بذكر اسماء الرجال) of the Guarantes of Tradition

upon God's providence, and asking His aid from first to last."

The Sahih of 'Ibn 'as-Sakan, who died A. H. 353, is called by Haji Khalfah 'as Sahih al-Muntaka. See iv. 99, 100. The work of 'Abû-’Awânah here referred to appears to be an epitome of Muslim's Musnad, entitled Mustakhraj 'Abi’Awánah: the author died A. H. 316. See Haji Khalf. Lex., v. 520.

+ See Haji Khalf. Lex., vi. 167.

See Haji Khalf. Lex., iii. 621. The author died A. H. 273.

§ Entitled Musnad 'ad-Dárimi. The author died A. H. 258.

ix. 17 and Haji Khalf. Lex., v. 539.

See Kitab Tab.,

There is another work by 'ad-Dârimî, entitled Thalathiyát 'ad-Dârimi. See

Haji Khalf. Lex., ii. 492.

Our last extract is from J.:*

الباب الرابع

في اسماء الرجال

الصحابى مسلم رأى النبي صلى الله عليه وسلم وقال الاصوليون من طالت مجالسته والتابعى كل مسلم صحب صحابيا . وقيل من لقيه وهو الاظهر والبحث عن تفاصيل الاسماء والكنى والالقاب والمراتب في العلم والودع لهاتين المرتبتين وما بعدهما يفضى الى تصلویل توفی مالك بالمدينه سنة تسع وسبعين وماية وولد سنه ثلث او احدى أو أربع أو سبع وتسعين وابو حنيفة ببغداد سنة خمسين وماية وكان ابن سبعين والشافعي بمصر سنة اربع وماتبين وولد سنة خمسين وماية واحمد بن حنبل ببغداد سنة أحدى واربعين ومائتين وولد سنة أربع وستين ومأية والبخارى ولد يوم الجمعة لثلث عشرة خلت من شوال سنة أربع وتسعين وماية ومات ليلة الفطر سنة ست وخمسين ومايتين بقرية خرتنك من بخارا ومسلم مات بنيسابور سنة احدى وستين ومايتين وكان ابن خمس وخمسين وابو داود بالبصرة سنة سبع وسبعين ومايتين والترمذي مات بترمذ سنة تسع وسبعين ومايتين والنسائى سنة ثلث وثلثماية والدارقطني ببغداد سنة خمس وثمانين وثلثماية وولد بها سنة ست وثلثماية والحاكم بنيسابور سنة خمس وأربع ماية وولد بها سنة أحدى وعشرين وثلثماية والبيهقى ولد سنة أربع وثلثين وثلث ماية ومات بنيسابور سنة ثمان وخمسين وأربعماية تمت الرسالة .

...

"Names of Guarantees.

"The term 'witness' () denotes any Muslim who saw the Prophet..., or, as the professed teachers of the foundations of religion say, one who had long sittings with him; and the term 'follower in the. means any Muslim who was associated with, or,

(التابعی) second degree

as is also said, who met, a witness. So much is most plain. But to look into all the distinctions of names, titles, epithets, and degrees, which belong to the science, and to apply them to these and the succeeding orders of reporters, would be a long affair.

142 E. E. Salisbury, on the Science of Muslim Tradition.

"Mâlik died at Madinah in the year 179, and was born in 93, or 91, or 94, or 97. 'Abu Hanifah died at Baghdâd in 150, aged seventy years. 'Ash-Shâfi'î died in Egypt in 204, and was born in 150. 'Ahmad Bin Hanbal died at Baghdâd in 241, and was born in 164. 'Al-Bukhârî was born on Friday, the 13th of Shauwâl, in the year 194, and died on the night of the festival succeeding Ramadhân, in the year 256, in the city of Khartank in Bukhârâ. Muslim died at Nîsâbûr in 261, aged fifty-five years. 'Abû-Dâwud died at 'al-Başrah in 277. 'At-Tarmidhi died at Tarmidh in 279. 'An-Nasâ'ì died in the year 303. 'Ad-Dârakutni died at Baghdâd in 385, and was born there in 306. 'Al-Hakim died at Nisâbûr in 405, and was born there in 321. 'Al-Baihaki was born in 334, and died at Nîsâbûr in 458.

"End of the treatise, etc."

ARTICLE V.

MEMOIR

ON THE

LANGUAGE OF THE GYPSIES,

AS NOW USED IN THE TURKISH EMPIRE.

THE following memoir is a translation but in part. The learned author has written the whole of the Grammar and some other parts in English, which has needed very little correction. The original is written in so pure a Greek style, that any one who has studied the ancient Greek might read it, occasionally noticing an interesting change of meaning without a change of form, or the reverse. If all our Greek Professors should study the living Greek, in Greece, it would reanimate the dead language, and clothe it with a new power and beauty.

We are confident that this article will be acceptable to American scholars, both for its intrinsic merits and as a specimen of the present literature and learning of the Greeks.

C. H.

This memoir on the Language of the Gypsies will be divided into five sections, as follows: 1st. Introductory remarks on the history and present condition of the Gypsy race; 2nd. General explanation of the character and connections of their language, and a critical estimate of the works which have hitherto appeared upon the subject; 3rd. A vocabulary, with comparative etymologies from the Sanskrit and other languages; 4th. A comparison of the phonetical system of the Gypsy with that of the Sanskrit; 5th. A grammar of the language.

SECTION I.

HISTORY OF THE GYPSIES.

Most of the writings relating to the Gypsies have hitherto been unsatisfactory and obscure. In various ways, laborious and learned writers have endeavored to explain the origin and affinities of these nomadic, wandering people, who dwell or roam in the midst of us, but are generally regarded with aversion and disgust.

The leading subject of this memoir will be the language and origin of the Gypsies, and not their customs and history. A few preliminary notices, however, .may help the reader to appreciate what we shall offer in regard to their language.

A valuable authority upon the Gypsies of Western Europe is the Englishman George Borrow. His work, "The Zincali, or an Account of the Gypsies of Spain," exhibits from beginning to end a man thoroughly acquainted with this people, speaking their own language with such facility, and with such a knowledge of their habits and customs, that he was everywhere received as a veritable Gypsy. His vocabulary of the language is invaluable, although, as we shall see, his want of acquaintance with the Sanskrit prevented his carrying forward his most useful labors to the desired consummation.

In 1417,* in the reign of Sigismond, emperor of the Romans and king of Hungary, the Gypsies first appeared in Europe, to the number of about three thousand. They resided first in Moldavia, and thence spread through Transylvania and Hungary. A part, led by Ladislaus their chief, having obtained leave to settle upon the crown-lands, and living unmolested under the protection of the autocrat, gradually adopted the religion of the country which they inhabited. And, to the present time, such is the very common custom of this race: everywhere they adopt the common worship, caring little for its dogmas.

They received from Sigismond the privilege of having their own chief, but this was taken from them in 1609. In 1782, according to the census of that time, there were about 50,000 Gypsies in all Hungary, but their number afterwards diminished. In vain did Joseph II. endeavor to civilize them.

It is worthy of remark that in Hungary, according to the testimony of the Gypsies themselves, they have retained their original language in the highest degree of purity.

They are now found scattered over Europe, and through Russia, excepting the province of Petersburg, whence they were long since expelled. They also prefer the extended and fruitful

* Bataillard, as we shall presently see, gives an ealier date than this.