THE ARABIC CHESS MANUSCRIPTS IN THE JOHN

RYLANDS LIBRARY
BY JOSEPH DE SOMOGYI, PH.D., D.Sc.

C ONSIDERING the great importance of medieval Muslim

chess in the history of the game, the two Arabic chess
manuscripts of the John Rylands Library deserve our full atten-
tion. They have been summarily reviewed three times : first,
by N. Bland in his article " On the Persian Game of Chess "
in J.RA.S. (1852), pp. 27-31 ; then by H. J. R. Murray in his
monumental work A History of Chess (Oxford, 1913), pp. 175-7;*
and lastly by A. Mingana in the Catalogue of the Arabic Manu­
scripts in the John Rylands Library (Manchester, 1934), nos. 766
and 767, cols. 1015-20. However, a detailed analysis of them in
the light of modern research is highly important for two reasons.
First, as works of the post-classical period of Arabic literature
they, summarizing the previous literature of chess, testify to the
great significance of the game as a constituent of the adab m
Arabic literature and Arab social life alike. Secondly, they
contribute not a little to our knowledge of the Muslim practical
game.

I
Ryl. Arabic MS. 766 : " Kitab an-nuzhat fi'sh-shatranj " by Abu
Zakariya Yaliya ibn Ibrahlm al-I^akim.
The original title of the manuscript is somewhat longer,
" Nuzhat arbab al-'uqul fi'sh-shatranj al-manqul " (" Delight of
the Intelligent in the Known (Game of) Chess "). Yet, as a
note on the obverse of If, 2a, 1 assigned to the work the title
" Kitab an-nuzhatfi'sh-shatranj " (" The Book of the Delight of
Chess "), we may, for the sake of brevity, accept this shorter
title for the work.
1 As James Robson pointed out in his paper " A Chess Maqdma in the John
Rylands Library ", BULLETIN, Vol. 36, No. 1 (September, 1953), p. 111, n. 4, the
catalogue numbers were changed by mistake in Murray's work.
430
 THE ARABIC CHESS MANUSCRIPTS 431
Concerning the date of its composition, Mingana * points out
that the terminus a quo is 817/1414, the year of death of al-
Flruzabadi, whose " Qamus " is quoted on fol. 4a, 1.16, whereas
the terminus ad quern is fixed by the reference to it of Ibn abl
tfajala,2 who died in 776/1375. Therefore, the work was pro-
bably finished between 750 and 770 A.H., i.e. in the third quarter
of the eighth/fourteenth century.

The Excellence of the Game

After the author's name, Abu Zakariya Yaljya ibn Ibrahim
al-fclaklm (2b, 3), it is stated (ibid. 12-13) that his work on chess
was compiled from different books. After praising the qualities
inherent in the game, the author states that it had already
been played by Alexander the Great (3a, 12), and quotes Qur'an
18:83. When Sulayman the Biblical Solomon lamented the
loss of his son, he consoled himself with chess-playing (3b, 1 1 .
3-4). According to the Greek scholars, Aristotle was the first
man to play chess (4a, 2). After quoting a verse of Abu Nuwas
(4a, 3-6), he states that, according to the " Kitab fi'sh-shatranj "
of al-Jaljiz (4a, 12), Adam was the first man to play chess in order
to console himself for the loss of his son. All these legendary
statements are adduced to prove the excellence of chess.

The Derivation of the Word shatranj

The Arabic word shafranj, a derivation from Sanskrit
chatur anga (" the four members of the army "),3 has several
popular derivations in Arabic, three of which are being quoted by
our author. Both al-Ghazall in his " Durrat al-ghawwas "
(4a, 12) and al-Firuzabadi in his " Qamus " (4a, 16) derive it
from mushdtam, " halving ", the first also stating that the word
shafranj has the measure jardahl, " a large camel ".4 Two
other opinions derive the word from Persian, one from sha-sh
ranj, " six colours ", i.e. the six kinds of chessmen, and the other
cit. 2 See under II.
3 For explanation see my paper " Muslim Table Games " in The Islamic
Quarterly, iii, no. 4 (London, 1957), 241, n. 3.
4 But Ibn abl tfajala (see under II) and ad-Damlri (cf. my paper, p. 240)
prefer the spelling shifranj.
432 THE JOHN RYLANDS LIBRARY
from hasht ran/, " eight colours " for the 8 times 8 squares of the
chessboard (4b, 1-6). 1

The Invention of the Game

In the Muslim legend the invention of chess is closely
interwoven with that of backgammon. Our author too states
that whereas the Persians boasted of their king Ardashlr ibn
Babak having invented backgammon (nard), also called nardashir
after him, and having devised it so as to symbolize the world and
its people (4b, 7-5a, 7), the inventor of chess was the Indian
prince Sissa, who invented it for King Balhit of India; the
scholars of that age held chess as superior to backgammon
(5a, 7-10). In this connection the author also relates the well-
known story of why it was impossible to reward the inventor
(5a, 10-5b, 4). Here, the statement of Ibn Khallikan is quoted
for the size of this sum which, even if counted in grain, would be
impossible to be paid (5b, 5-6a, 5). Although the author does
not mention his source for this narrative, it is a wellnigh literal
excerpt, except for Ibn Khallikan's statement, from ad-Damlrl's
treatise on chess and backgammon.2
However, in addition to this best-known and generally
adopted theory, there are also other opinions about the invention of
chess. According to them, chess was invented to console a queen
for the loss of her son in war (6a, 5-8) ; or, it was invented for a
king who wanted a game similar to war (6a, 8-13). The two
famous chess-writers as-Suli and al-'Adll are quoted concern-
ing the Greek and Byzantine views on the invention of the
game (6a, 13-16). The Persians, especially Khusrau, played
it frequently (6a, 16-6b, 1).

The Best Time to Play Chess

Galen likened chess to fever and considered it as the best
pastime for leisured people. One of his confidants earned a
fortune and bought an estate by his skill in chess ; chess is indeed
the most agreeable adab and way of earning (6b, 2-6). Hippo-
crates recommended the game for the purpose of healing
1 For other fanciful explanations, cf. my paper, pp. 240-1, n. 3.
2 See my paper, pp. 238-40.
 THE ARABIC CHESS MANUSCRIPTS 433
diarrhoea (6b, 7-13). Abmad al-tfarbani stated that Yuhanna
ibn Masawayh ordered chess to be played at the time of ar-
Rashid when pestilence was raging. Not all the seasons were
proper for playing it, especially not spring (6b, 14-7a, 11).
According to the Indian books, rainy weather is the best time for
playing it (7a, 12-3). Abu Nuwas also recommended chess-
playing and wine-bibbing as the best pastimes in rainy weather
(7a, 14-7b,4).
Chess was considered as a game for kings and notables, not for
the common people (7b, 5-9). Mahrarls, when asked by his
pupils, gave the medical opinion that chess is " non-essential and
hot ", otherwise it would not cause joy and dispel cares (7b, 9-12).
There then follows the enumeration of various appreciative
opinions on the game (7b, 13-14b, 15) by Barzuya, Ibn 'Abbas,
al-Ma'mun, Harun ar-Rashld, al-Akhtal, Ardashir, Shablb ibn
Shubba, Afrmad ibn al-Hadib, Abu Nuwas, Di'bul ibn 'All,
Abu 'Isa, 'Abdalmalik ibn Marwan, ash-Sha'bl, Jarlr, Abu
'Abdarrahman al-Baghdadl, al-Mawardl, as-Sull, Abu 'Uthman,
Abu ySilt, 'Ubadat al-Mitmath, 'Abdallah ibn Mas'ud, Abu
Yusuf, Yahya ibn Bukayr, 'Ikrima, Salih ibn I^assan, az-Zubayr,
ad-Dauraqi, Muhammad ibn as-Sabiya al-Kalbl.

The Legal Aspects of the Game

On the much-discussed problem of the licitness or illicitness
of the game, ad-Damlrl is quoted (14b, 17) as an authority on
the legal aspects of chess. Indeed, the whole subchapter
entitled ishdra, " reference " from the article 'aqrab, " scorpion "
in his " Kitab hay at al-ljayawan " (" Book of the Lives of
Animals "), is copied literally l (14b, 18-16a, 7).

The Etiquette of the Play

Much attention was paid in Muslim chess literature to the
proper behaviour of the players towards each other. The
author, with reference to a " Kitab al-futuwwa ", gives advice as
to how a confidant should behave towards a partner superior in
rank (16a, 7-16b, 3). 2 This is followed by a few general hints as
1 See the subchapter " The Licitness of the Game " in my paper, pp. 241-3.
2 Cf. Murray, op. cit. p. 233.
434 THE JOHN RYLANDS LIBRARY
to how to play the game (16b, 3-17b, 19), on the authority of
Abu Bakr as-Sull, ar-RazI, al-'Adli, Abul-Aswad ad-Du'all,
ad-Darda'u, al-I^asan al-Basri, and Abu Da'ud.

The Ranks of the Players

According to their skill, the chessplayers are divided into six
classes (tabaqdt). The highest class is the 'dliya, " grandees ",
comprising very few names in each generation; the most
famous were Rabrab, Jabir, Abu'n-Na'am (in the text, Abu-n-
Na'ayim), al-'Adll, and ar-Razi. Next come the mutaqdribdt,
" proximes ", who receive the odds of a Pawn from the grandees.
The third class comprises the players who receive the odds of a
Queen from the grandees. The players of the fourth class
receive a Knight, those of the fifth class a Rook as odds, while those
of the sixth class receive odds greater than the Queen and less
than the Knight (17b, 19-18a, 7). 1

The Values of the Chessmen

Our author gives the values of the chessmen in exactly the
same manner as the other authorities do (18a, 7-18). 2 He
similarly quotes the opinions of al-'Adll and ar-Razi about the
considerable changes these values undergo m the end-games
(dusut, 18a, 18-19a, 17).

The Varieties of the Game

With reference to al-'Adll, our author also enumerates and gives
diagrams of the different varieties of the game which were usual
in his time. Of these he describes (1) ash-shatranj al-murabba',
" the Square Chess ", the ordinary type of the game, played on a
board of 64 squares with twice 16 chessmen ; (2) ash-shatranj
at-tdmma, "the Complete Chess", played on a board of 100
squares with twice 20 chessmen, the additional pieces on both
sides being 2 dabbdbas (one standing between the King and the
Bishop and the other between the Queen and the Bishop) and 2
Pawns in front of them : a diagram (19a) showing the ground
position of the chessmen ; (3) ash-shatranj ar-rumiyya, " the
Byzantine Chess ", played on a circular board of 4 times 16
1 Cf. Murray, op. cit. pp. 231-2. 2 Ibid. pp. 227-8.
 THE ARABIC CHESS MANUSCRIPTS 435
squares in concentric circles with twice 16 chessmen, of which
the Pawns cannot queen (19a, 17-20a to the end).1

A Collection of End-game Positions

Then there follow seventy-three diagrams with marginal
analyses, showing various positions (20b, l-40a, 5). Most of
them are taken from the books of as-§ull and al-'Adli. Seventy
diagrams show end-game positions (man§ubdt), which were the
prototypes of the modern chess problem, and three showing
Knight's Tours, for the solution of the second of which Ibn
al-Mam'a's poem is quoted (39a).

An Anthology of Chess Poems

Next the manuscript contains a section entitled " Bab
az-zahr ", "A Collection of Flowers ".2 It is an anthology of
poems on the game of chess (40a, 5-50a, 19). The poets, named
or anonymous, and the verses quoted are as follows :
Abu Zayd ibn al-'Amma, the Andalusian poet (40a, 6-7),
al-I^asan ibn Abi'n-Najl (mentioned in al-Mas'udi's work,
40a, 10-11),
Ibn ar-Ruml, qasida (40a, 16),
the Kitdb al-ghasaq (by 'Asalan al-Mlsrl, 40b, 1),
Mabmud ibn al-tfasan (40b, 8),
an anonymous poet (40b, 13),
Abu Nuwas (40b, 18 ; 41 a, 11 ; 73 b, 8),
Abu 'Amr ar-Ramadl, qa$lda in praise of the vizier 'Abdar-
raljman ibn al-Mubashshir (4la, 18-19),
another qa§ida (41b, 17),
Ibn Waql' at-Tamlmi (42b, 7. 23),
'Asalan al-Misri (42b, 19),
Kuthayyir 'Azza (44a, 18),
an anonymous Damascene poet (44b, 18),
a poet from I^ijaz, perhaps identical with al-Khalid al-Qannas
(45a, 9),

1 Cf. Murray, op. cit. p. 276 and, for the diagrams and their solutions,
pp. 282-338, especially p. 318, subchapter III.
* My reading for Bab azhar in the text.
436 THE JOHN RYLANDS LIBRARY
" a man from among the physicians descended from Sind "
(46a, 1),
an anonymous poet (49a, 6),
Zirin al-Ma'rufl (49a, 11),
al-Faqlh Muhammad's poem from the Kitdb al-hadiqa,
supposed to be the work of 'Abdallah ibn Sharaf al-Qayra-
wani (50a, 15),
Abu 'Abdallah Mubammad al-Misrl (50a, 19).
An Enumeration of the Odds
A separate section (50b, 1-5la, 8) is devoted to the proper
gradation (khatt) of the odds (kharjdt) given by a player to his
inferior opponent. 1 A list of excellent players follows (51 a, 8-16)
on the authority of Abul-'Abbas ibn Jurayj.
An Addition to the Treatise on the Game
The work ends with a chapter entitled " Jlawashl al-kalam
'an al-la'b" (" Additions to the Treatise on the Game"),
containing verses for tricks on the chessboard (51b, l-54b, 18).
For poets are quoted Abul-Bazzar (52a, 15), Abul-FadI at-
Tamlml (52a, 19), Ibn Surun (52b, 7), 'All ibn Muhammad ibn
Isma'll az-Zamzaml al-Makki (54a, 20). The appendix includes
a table of computing the number of grains the inventor of the
game wanted for himself in reward for his invention (53a-b).
II
Ryl. Arabic MS. 767 : " Anmudhaj al-qital fl naql al-'iwal "
by Ibn abl I^ajala.
This is the original title of the work (" Example of Warfare 2
in the Movement of Chess-contenders ") but it is more commonly
quoted as " Anmudhaj al-qital fl la'b ash-shatranj " (" Examples
of Warfare in the Game of Chess ").3 Its author, Ibn abl
I^ajala, died in 776/1375 ; therefore, he was a contemporary of
Ibrahim al-I^aklm, the author of Ryl. Arabic MS. 766.
The work consists of an Introduction, 8 chapters, and a
Conclusion. The number of the chapters is designed to conform
to the number of the rows of squares as well as the number of the
1 Cf. Murray, op. cit. pp. 232-3.
2 N. Bland, op. cit. p. 28, aptly put it in Latin, " Exemplum rei militariae".
3 Thus in Murray, op. cit. p. 176.
 THE ARABIC CHESS MANUSCRIPTS 437
squares in each row, so that " each bayt could have its bdb "
(5a, 6-9). This is a pun on the double meaning of both the Arabic
words, bayt meaning " house " and " square (of chessboard) ",
and bdb meaning " door, gate " and " chapter ".
After the eulogy and preface (3b, 1 -6b, 10), the Introduction
(6b, 10-14b, 13) deals with (1) the stories of early Muslim
players, (2) the problem of the licitness of the game, and (3) the
correct spelling of the word shatranj (6b, 10-15). The only
imam not to forbid chess was ash-Shafi'i (6b, 15-7a, 6). Al-
Bayhaqi in the " Kitab ash-shadhat " of his " Sunan " mentions
that Sa'ld ibn Jubayr played chess with his back turned on the
board (7a, 6-12). According to ash-Shafi'l, Ibn Slrin and
Hisham ibn 'Urwa also used to play chess without seeing the
board (7a, 12-14). Ash-Shafi'l himself was a chessplayer who,
according to the work of Abu 'Abdallah Muhammad ibn
Shakir al-Qatan, also preferred to play with his back turned on
the board (7a, 15-7b, 2). Al-Mawardi in his " Haw! " alluded
to the licitness of chess since it was not forbidden by either
'Umar ibn al-Khattab or IJusayn ibn 'All. Abu Hurayra even
played it with one of his pages (7b, 2-11). 'Abdallah ibn 'Abbas
and 'Abdallah ibn Zubayr, also Companions of the Prophet, were
also chessplayers (7b, 11-15). From among the Followers of the
Prophet, Sa'ld ibn al-Musayyab, Sa'ld ibn Jubayr, Ibn al-
I^usayn, ash-Sha'bl, and Ibn Sirin are named as chessplayers by
al-Mawardi in his "Haw!" (7b, 15-8a, 14).1 The author of
" Al-bayan " refers to chess being called a game of war. When
once 'A'isha, together with the Prophet Muhammad, passed by
a group of Ethiopians throwing lances, Muhammad stopped and
observed the sport from behind (8a, 14-8b, 6). This tradition is
not out of place here ; it is quoted as a proof of the Prophet's
liking for warlike games consequently, he would not have dis-
approved of chess, had it been known to him.
As to the much-contended problem of the licitness of chess,
the commentator of the " Mashariq al-anwar " considered the
game as licit on three conditions : (1) it should not be played for
gambling or a stake, (2) the player should not neglect his prayers
or other religious duties, (3) no improper language at play ought
1 Cf. Murray, op. cit. pp. 191-2.
438 THE JOHN RYLANDS LIBRARY
to be used such was the opinion of the Companions as well
(8b, 6-15). Already the followers of ash-Shafi'l added a fourth
condition also, that it should not be played in the street or public
places (8b, 15-9a, 3). 1 However, the other three imams were not
so liberal as ash-Shafi'l was. Abu Hanifa considered chess as
disapproved (ma^ru/i), whereas Malik ibn Anas and Ahmad ibn
I^anbal forbade it as illicit (hardm) 2 (9a, 3-9), which was also the
opinion of al-Mawardi (9a, 9-9b, 9). The canon law problem of
licitness allows of an interesting comparison between chess and
backgammon. According to Ibn Taymiyya (9b, 9-11 a, 4),
backgammon and similar gambling games, like mat/sir and
qumar, were considered as absolutely illicit by all the four imams,
except for a few Shafi'ites who permitted the game of back-
gammon. On the contrary, Malik ibn Anas regarded chess as
worse than backgammon because it detracts man's mind from
the prayer more than backgammon does ; but the other three
imams regarded chess as better than backgammon. Such liberal
Shafi'ites as permitted backgammon, set up the condition that it
is not played for a stake. 3 Al-Ghazall's opinion was the same
(lib, 13-12a,4).4
As to the origin of the word shatranj (12a, 4-14b, 13), al-
Jawaliql in his '* Kitab al-Mu'arrab " (12a, 6) regarded it as a
word of Persian origin. Some authorities, like al-Harirl in his
" Durrat al-ghawwas " (12a, 8), spell it with an i but the majority
spell it with an a. There is also a divergence of opinions as to
the spelling of the initial consonant of the word. Salahaddin
as-Safadl (12a, 14) and others pronounce it with an s instead of an
sh. As Jamaladdln ibn Malik (12b, 6-7) puts it, both spellings
occur, s and sh as well as i and a. As-Safadl (12b, 10) accepted s
as more correct, the word being derived from the verb satara, and
the infinitive of its 2nd stem, tasfir meaning " dividing up the
chessboard into squares by straight lines " ; but this is an error
because the word is Persian. The spelling sa was accepted by al-
Harlri in his " Durrat al-ghawwa§ " (13a, 5, 12), Ibn as-Sikklt
in his " Islali al-mantiq " (13b, 12), and Slbawayh (13b, 8),
1 Cf. Murray, op. cit. pp. 189-90. 2 Ibid. 3 Ibid. p. 188-9.
4 Cf. ad-Damiri's more detailed discussion of the subject; see my paper
PP. 242.
 THE ARABIC CHESS MANUSCRIPTS 439
whereas the spelling si is advocated by Ibn Barn (13a, 4 ; 13b, 5).
Also al-Batalyusi in his " Sharl? Adab al-katib " (13b, 13-14)
quotes Ibn al-Jinn! in favour of the spelling si, in order to make it
conform to the metre of the word jirdahl, " a large camel ".
The pertinent opinions of Ibn Hisham al-IJadrawI in his
" Sharh al-idab " (14a, 6) and the poet Ibn al-Labbana (14a, 14)
are also quoted. According to Sibawayh (14a, 9) there is an
analogy with spelling firzdn, " Queen (in chess) ", with an a.
Other derivations of the word shatranj are from Persian shash
rank, " six colours " denoting the six kinds of chessmen (14b, 8)
or from Persian shad ran], " the passing of cares " (14b, 13).
All the eight chapters end with a small collection of five
diagrams showing (1) an opening, (2) a game won by White, (3) a
game won by Black, (4) an easy draw, (5) a hard draw. 1
I. The first chapter (14b, 14-26a, 4) deals with the invention
of the game. Four stories are related on it. The first story is
narrated on the authority of Zamakhshar! 2 (15a, 3-15b, 8).
A certain king of India of peaceful intentions procured the
invention of chess in order that his fellow-monarchs might
settle their disputes over the board without effusion of blood.
According to the second story (15b, 9-16a, 1 ), 3 it was invented for
a certain king for the purpose of giving him the opportunity to
learn military tactics. The invention was due to a certain sage 4
who also taught the king fourteen ta'biydt, " openings ". The
third story (16a, 1 -16b, 6) connects the invention of chess with that
of backgammon. The latter game (nard) was invented by King
Ardashir ibn Babak of Persia, for which reason he was also called
Nardashlr.5 After detailing the symbolism inherent in back-
gammon 6 and referring to Ibn Taymiyya's statement (16a, 15)
that backgammon was better than chess, the story continues.
When the Persians boasted of backgammon, the King of India
commanded Sissa ibn Dahir to invent a game superior to that;
thus chess was invented. The fourth erroneously quoted as
the fifth story (16b, 6-18b, 15) attributes the invention of chess
1 Cf. Murray, op. cit. p. 279.
2 Ibid. p. 212 where erroneously b, Makhshari is given instead of az-
Zamakhshari. 3 Ibid. p. 212.
4 His name was §i§?a, or according to others, §a§§a, ibn Dahir.
6 Ibid. p. 208-10. See my paper, pp. 239-40.
440 THE JOHN RYLANDS LIBRARY
to the order of a king of India that, the Persians having invented
backgammon, a game symbolizing the world, a game of war
should in return be invented by the Indians, symbolizing the
operations of two armies on a board. 1 Then (18b, 15-22b, 10)
it is related how the inventor was rewarded, with reference to
Ibn Taymiyya (18a, 14). There are five systems of computing
the total sum of grains : one according to Ibn Khallikan (19a, 3) 2
in grain, two according to the " Kitab muhadarat al-udaba wa
muhadarat al-bulagha" of Abul-Mufakhir Muhammad al-
Isfahanl (20a, 5) in dirhams, the fourth according to Qutbaddun
ibn 'Abdalqadir in his " Risala ad-durrat al-madiya " 3 (21b, 2)
in years, and the fifth according to al-Akfani (22a, 1) in distances
of miles.
The first of the collection of diagrams (22b, 11 -26a, 4) is the
opening called muraddad. It appears from a reference (23b, 10)
that as-Sull's work was used.
II. The second chapter (26a, 5-3la, 5) contains the classifica­
tion of the chessplayers.4 Five or six classes are enumerated on
the authority of al-'Adli (26b, 10) and as-Sull (26b, 11); (1) the
'dliya, " the grandees ", whose number never surpasses three at
any time ; (2) the mutaqdribdt, " proximes ", who have won two to
four games in ten, when playing with a grandee from whom they
receive odds, mainly the QKtP or the RP ; (3) those who receive
the odds of the Queen from the grandees ; (4) that of the Knight,
(5) that of the Rook, (6) odds greater than the Queen but less
than the Knight. Al-'Adli said : "He who can play shah rukh
or shah mat cannot receive the odds of the Knight " (26b, 10)
As-Sull is also referred to as the authority on the relative values
of the chessmen as calculated for their original positions (26b,
15-27a, 15).5 Finally, the classification of the chessmen with
special stress on their symbolism (27b, 13-28b, 5) is dealt with, on
the authority of 'Abdalmalik az-Zayyat (28a, 1) and another
author (28a, 10).6
1 See the literal translation of the passage in Murray, op. cit. p. 222.
2 Cf. Murray, op. cit. pp. 217-18.
3 Not " Durrat ul Muziyah " as quoted by N. Bland, op. cit. p. 30.
4 Cf. Murray, op. cit. pp. 231-2.
5 Ibid. p. 227, in literal translation.
6 Ibid. pp. 221-2, in literal translation.
 THE ARABIC CHESS MANUSCRIPTS 441
The first of the collection of diagrams (28b, 6-3la, 5) is the
opening called hisd Fir'aun, " the Pharaoh's pebbles ' .
III. The third chapter (3la, 5-4Ib, 4) contains a long extract
from as-Suli (31 a, 6) giving maxims and advice to the chessplayers,
with the critical commentary of our author. Advice is given as
to (1) how to post the King (3la, 1 l-32a, 6), (2) how to play with
the Pawns (32a, 6-33a, 14), (3) the best position of the chessmen
(33a, 14-34b, 9). Finally, our author, referring to his own work
entitled " Kitab sukkardan as-sultan " (36a, 14), relates several
stories connected with chess.
The first of the collection of diagrams (39a, 10-41b, 4) is the
opening called mashaikh.
IV. The fourth chapter x (41b, 4-46b, 7) treats of the chess-
players' adab and the most suitable time of the game. A chess-
player should be carefree, well-groomed, of good memory and
manners, who must not play when he is troubled by anything.
He should not play with a person superior in rank to him.
Ibn Masawayh (42a, 10) adds that his speech should be elegant,
he ought to be quick at answer and a truth-teller. Other
physicians hold the rainy season as the most suitable for the game.
Likewise, Saturday is the most appropriate day and autumn the
most suitable season for playing chess. The " four tempera-
ments " which, on Greek examples, played so prominent a part
in Arab medicine also, were symbolized by the King; the Queen,
the Bishop, and the Rook. Hippocrates (42b, 13) said that chess
can cure illnesses for which there were no other remedies.
Galen (42b, 15) related that Hippocrates had cured a certain king
from his absence of mind by playing chess before him. Galen
(43a, 13) himself recommended chess as the best pastime for
carefree people.
The first of the collection of diagrams (43b, 2-46b, 6) is, with
reference to as-$uli (43b, 9), the opening called muaqrab.2
V. The fifth chapter * (46b, 7-43a, 1) is on the praise and blame
of chess. It is related that India has produced three excellent
things in which she is superior to other lands : the game of chess,
1 Wrongly quoted as Chapter V in Murray, op. cit. p. 176.
2 Ibid. p. 239, n. 16.
3 Wrongly quoted as Chapter VI in Murray, op. cit. p. 176.
442 THE JOHN RYLANDS LIBRARY
the book " Kalila wa Dimna ", and the nine arithmetic figures.
Ibn Masawayh (47a, 10) referred to chess as the necklace of
wisdom. Alexander the Great was warmly recommended by his
tutor to play chess as the best of comforters. Ibrahlm al-
Hakim states in his " Kitab al-mansubat " (47b, 3) that a man can
only be expert in the art of war if he has learned the game of chess.
The anonymous work entitled Al-fatdwd (47b, 5) also states that
there is wisdom, refinement, computation, and order in chess.
Then there follow poetical quotations (47b, 15-5la, 6) on the
same subject by the following poets :
Ibn al-Mu'tazz (47b, 15),
Muhammad ibn Sharaf al-Qayrawanl (48a, 6 ; 48b, 7 ; 49b,
ID,
an anonymous poet (48b, 12),
Abu 'Ubayda (48b, 14),
ash-Sha'b! (49a, 2),
ath-Tha'alibl, " Kitab yatlmat ad-dahr " (49a, 12).
The first of the collection of diagrams (51 a, 6-54a, 2) is the
opening called mushah, often played by as-Sull (5la, 8-9).
VI. The sixth chapter l (54a, 2-70a, 3) deals with the varieties
of chess, and contains various exercises and puzzles.
Of the many varieties of the game our author mentions only
three : (1) ash-shatranj at~tdmma, " the Complete Chess " of 80
(8 times 10) squares 2 (54a, 7-54b, 8), on which the chessmen are
arranged along the oblong sides, on rows 1, 3, 6, 8 ; (2) ash"
shatranj al-mamduda, " the Oblong Chess " of 64 (4 times 16)
squares (54b, 8-9), on which the chessmen are arranged across
the narrow ends of the board ; 3 (3) ash-shatranj ar-rumiyya,
" the Byzantine or Circular Chess " (54b, 9-12), which is only
mentioned briefly.4
The collection of mikhrdqs (plural: makhdriq 5) contains
quasi-mathematical problems or puzzles in the following group-
ings ; (1) the mikhrdq of the two Rooks (55a, 1-55b, 2) ; 6 (2) the
1 Wrongly quoted as Chapter VII by Murray, op. cit. p. 176.
2 Ibid. pp. 341-2, but ash-shafranj at-tamma is a wrong name, for it denotes
the chessboard of 100 (10 time 10) squares.
3 Ibid. P. 340. 4 Ibid. p. 342-3.
5 Not mikhariqs, as mentioned by Murray, ibid. p. 335.
6 Ibid. p. 337, no. 565.
 THE ARABIC CHESS MANUSCRIPTS 443
mikhrdq of the two Knights (55b, 2-7); l (3) the mikhrdq of seven
Pawns (55b, 8-56a, 2) ; 2 (4) the mikhrdq of the eight Pawns and a
Knight (56a, 2-5) ; 3 (5) the mikhrdq of all the chessmen and a
Knight (56a, 6-57a, 13): 4 all the chessmen are arranged in one
half of the board, and the problem is how to take all of them with
a Knight posted on the right-hand Rook's square. A poem
(57a, 2-13) is also quoted in praise of this mikhrdq; (6) the
mikhrdq of the two Bishops (57a, 14-57b, 10) ;5 (7) the mikhrdq of
the Rook (57b, 14-58a, 12); 6 (8) as-Sull's mikhrdq of the eight
Pawns (58a, 13-58b, 12).7
A separate section (58b, 13-70a, 3) describes various tricks
with chessmen. With reference to the " Sl?arb lami'at al-
'ajam " of Salahaddln as-Safadl (59a, 1 ; 61b, 7) and a poem by
Majdaddln ibn Nasrallah (61b, 11 ; 62a, 3), first follow ten
tricks with thirty chessmen arranged round the two Kings on a
circular board (59b, 1 -62b, 12), with ten diagrams. Then there
follow four tricks, with four diagrams (63a, 1-65a, 3) with the
thirty-two chessmen arranged in different groupings on the four
edges of the board of 64 squares.
The enumeration of these tricks is preceded with a story
related by as-Safadl (59a, 2-14). According to it, once a ship with
Muslim and Christian passengers was in danger of sinking amidst
the ocean. In order to save the ship, the casting out of some
passengers was necessary. It was proposed to cast lots for this
purpose : on whomsoever the lot would fall he would be cast into
the sea. But the captain objected to the proposal and suggested
instead that every ninth person should be cast into the sea, on
which all agreed. The counting and the following execution
resulted in all the Christians perishing and all the Muslims
remaining alive. This is shown on Diagram 1 (59b).
The collection ends with a group of nine tricks (65a, 4-67b, 11)
which are arithmetical puzzles not all connected with the game of
chess, in the form of questions and answers.
The first of the five diagrams (67b, 12-70a, 3) is the opening

1 Not mikhdriqs, as mentioned by Murray, ibid. p. 337, no. 562.

* Ibid. p. 337, no. 563. * Ibid. p. 337, no. 560. * Not mentioned in Murray.
5 Idib. p. 338, no. 568, with a different arrangement of the chessmen.
9 Ibid. P. 337, no. 567. 7 Ibid. p. 337, no. 564.
444 THE JOHN RYLANDS LIBRARY
called watad al-'anz, " goat-peg ", so named by as-Suli (67b, 15 ;
69a, 12).
VII. The seventh chapter (70a, 3-76b, 9) contains stories and
anecdotes (al-mundgara wal-muhddara) in prose and verse.
As-Suli (70a, 8), about whom ad-Daraqutni and al-Marzubani
(both 70a, 11) reported, was the first authority on chess of his
age, and the author of numerous works. Some people, thus
Ibn Khallikan (70b, 2), attributed to him also the invention of the
game, but this is an error, the inventor having been the Indian
Sis§a ibn Dahir. Then, with reference to al-Mas'udi, Muruj
adh~dhahab (70b, 5), as-Safadi (71 a, 8 ; 71 b, 15), and Shamsaddln
al-Munajjim ash-Sha'ir (72a, 6), eight anecdotes (ending on 74a,
13) are narrated.
The first of the five diagrams (74a, 12-76b, 9) is the opening
al-mutaldhiq taken from as-Suli (74b, 5 ; 76a, 2).
VIII. The eighth chapter (76b, 9-8la, 11) contains poetical
quotations on chess by the following poets :
al-Qad! al-Fadil (76b, 15 ; 77a, 6),
Ibn Qalanis (77a, 14),
Abul-Fadl at-Tamimi (77a, 10),
Ibn al-Habbariya (77b, 2),
Muhammad ibn Sharaf al-Qayrawam (77b, 7),
Nasiraddm ibn an-Naqib (77b, 11),
the'author himself (78a, 3, 8, 13 ; 78b, 3).
The first of the five diagrams (78b, 7-8la, 11) is the opening
al-ajaiz. (78b, 7-81 a, 11).
The Conclusion (khdtima) of the work is the Chess maqdma,
(81 a, 11 -86b, 11) edited and translated by Professor J. Robson.1
87a, 10-88b to the end contain a collection of cabbalistic and
magic formulae, not connected with chess. They were evidently
written by a later hand.

Ill
Ryl. Arabic MS. 791 : An Arabic Manuscript of Mixed Contents,
Fols. 234-5.
1 Op. cit. pp. 111-13 for the author, the literary form of the maqdma, and the
manuscript; pp. 114-21 for the translation, and pp. 122-7 for the text of the
Chess Maqdma.
 THE ARABIC CHESS MANUSCRIPTS 445
This digest of various manuscripts (see Mingana's " Cata-
logue ", pp. 1103-4, D) contains the fragment of a chess manu-
script under the title " Fasl fl maudu' ash-sha^ranj wa ma flhi
min al-riikam " (" A Section on the Subject of Chess and on Its
Purport of Wisdom "). It consists of a long quotation from the
poem " Urjuza sha'riyya". Its author is Ibn al-Habbariya
whose full name is Abu Ya'la Muhammad Ibn al-Habbariya (died
in 504/110). 1
The poem belongs to the category of the usual chess poetry
praising the game. As it is a fragment, which was written,
according to 235b, 13-14, in 1181/1767, it cannot be con-
sidered for its content without collating it with fuller and older
manuscripts.
1 Cf. Ch. Brockelmann, GAL, I, 252-3.

29