equal
to old Philoponus in diligence, and far superior in good sense and real
knowledge.]

[Footnote 116: Abulpharag. Dynast. p. 114, vers. Pocock. Audi quid
factum sit et mirare. It would be endless to enumerate the moderns
who have wondered and believed, but I may distinguish with honor the
rational scepticism of Renaudot, (Hist. Alex. Patriarch, p. 170: )
historia... habet aliquid ut Arabibus familiare est.]

[Footnote 1161: Since this period several new Mahometan authorities
have been adduced to support the authority of Abulpharagius. That of,
I. Abdollatiph by Professor White: II. Of Makrizi; I have seen a Ms.
extract from this writer: III. Of Ibn Chaledun: and after them Hadschi
Chalfa. See Von Hammer, Geschichte der Assassinen, p. 17. Reinhard, in a
German Dissertation, printed at Gottingen, 1792, and St. Croix, (Magasin
Encyclop. tom. iv. p. 433,) have examined the question. Among Oriental
scholars, Professor White, M. St. Martin, Von Hammer. and Silv. de Sacy,
consider the fact of the burning the library, by the command of Omar,
beyond question. Compare St. Martin's note. vol. xi. p. 296. A Mahometan
writer brings a similar charge against the Crusaders. The library
of Tripoli is said to have contained the incredible number of three
millions of volumes. On the capture of the city, Count Bertram of St.
Giles, entering the first room, which contained nothing but the Koran,
ordered the whole to be burnt, as the works of the false prophet of
Arabia. See Wilken. Gesch der Kreux zuge, vol. ii. p. 211.--M.]

[Footnote 117: This curious anecdote will be vainly sought in the annals
of Eutychius, and the Saracenic history of Elmacin. The silence of
Abulfeda, Murtadi, and a crowd of Moslems, is less conclusive from their
ignorance of Christian literature.]

[Footnote 118: See Reland, de Jure Militari Mohammedanorum, in his iiid
volume of Dissertations, p. 37. The reason for not burning the religious
books of the Jews or Christians, is derived from the respect that is due
to the name of God.]

[Footnote 119: Consult the collections of Frensheim (Supplement. Livian,
c. 12, 43) and Usher, (Anal. p. 469.) Livy himself had styled the
Alexandrian library, elegantiae regum curaeque egregium opus; a liberal
encomium, for which he is pertly criticized by the narrow stoicism of
Seneca, (De Tranquillitate Animi, c. 9,) whose wisdom, on this occasion,
deviates into nonsense.]

[Footnote 120: See this History, vol. iii. p. 146.