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Long before being a matter of debate for the modern scholars about the famous project of the Saharian Sea, the lake Tritonis (or Tritônitis) had been a problem for ancient geographers themselves as to its localisation along the Libyan coastal areas. Linked or not with the legend of Argonauts and with the myth of a native goddess assimilated to Pallas, bay or lake, the Triton seems to belong to a mythical geography more than to reality. Several localisations were given as possible according to different traditions of Greek geographers and the question had remained unsettled up to the Roman period. For Strabo following a first tradition, the hydronym was settled in Cyrenaica prior to be wrongly translated on the Atlantic shoreline with the garden of Hesperids. On the other hand, for a long tradition illustrated by Herodotus, the Tritonis could be placed — as Gsell emphasized — nowhere but in the gulf of Gabes itself. However, contradictory data in the « Pseudo-Scylax » are leading either to Byzacium or to Lesser Syrtis ; in Pliny influenced by two different traditions, the Tritonis is elusively quoted as « inter duas Syrtis ». Mela was the only one (with perhaps Ptolemaeus) to give to palus and inland position which can be identified clearly with the Great Chott — already without any connexion with the sea — in southern Tunisia.
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[The sociological causes of the Khariji and Shi'i revolutions in Islam].
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The conquest of Muscat from the Portuguese in 1648.
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A review and comparison of: ʿAbd al-Rāziq 1985, Ayyūb (ed.) 1985, Nāṣir and Baḥḥāz (eds.) 1986, and Zerouki 1987.
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The aim of this article is to take into consideration the historical and social climate in which the chronicle studied by Lewicki 1934a was composed, and to edit Arab-Berber fragments copied by Motylinski from an Ibāḍī MS when he was in Mīzāb, to serve as a comparison (o.c., 5). On pp. 8-13 a list of Ibāḍī historical works is given (the relation with old Berber is not clear). Pp.13-14 on Ibāḍī works in Berber that might have existed. Pp. 14-16 on the chronicle already studied by Lewicki 1934a. Pp. 16-28: passages from this chronicle, assembled by Motylinski to serve as a working dossier for his article “Le nom berbère de Dieu chez les Abadhites”, with translations. Little, or no, new information is added to Lewicki 1934a and 1936 (qq.v.).
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Pp. 248-250: Khārijism, a revolutionary doctrine. Pp. 250-252: The Ṣufrite kingdoms. Pp. 252-254: The Ibāḍite kingdoms. Then follow: The decline of Khārijism and the founding of the Idrīsid kingdom; The first attempt at independence in Ifrīqiyā; External relations; Society and culture (Density and variety of population; The social strata; Religious and racial osmosis; Language, arts and sciences; Religious thought).
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Lewicki mentions the following works, with references to translations of them and articles related to them: - The chronicle of Ibn al-Ṣaghīr of which we find extracts in Abū ‘l-Faḍl Abū ‘l-Qāsim al-Barrādī and in Abū ‘l-ʿAbbās Aḥm. al-Shammākhī; - Kitāb al-Sīra wa-Akhbār al-A’imma by Abū Zakariyyā’ Yaḥyà b. Abī Bakr al-Warjlānī; - Kitāb al-Siyar by Abū ‘l-Rabīʿ Sul. b. ʿAbd al-Salām al-Wisyānī; - Siyar al-Mashāyikh by an anonymous author; - Dhikr Asmā’ baʿḍ Shuyūkh al-Wahbiyya, an appendix to Shammākhī’s Kitāb al-Siyar; - Abū ‘l-ʿAbbās Aḥmad b. Saʿīd al-Darjīnī: Kitāb Ṭabaqāt al-Mashāyikh; - Abū ‘l-Faḍl Abū ‘l-Qāsim al-Barrādī al-Dammarī: Kitāb al-Jawāhir al-Muntaqāt; - Tasmiyat Mashāhid al-Jabal by an anonymous author, in Shammākhī’s Siyar; - Abū ‘l-ʿAbbās Aḥmad al-Shammākhī: Kitāb al-Siyar; - Ibn Salām b. ʿUmar (see Schwarz 1986, apparently not yet known to Lewicki); - Motylinski 1908b.
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