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In contrast with the styles of a quarter-century earlier, the wigs held aloft by these men and women all imitate natural hair.
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In 1795, under William Pitt, a tax on hair powder was imposed, probably contributing to the increased popularity of natural hair at the end of the century. It has been said that when the tax was enacted, Whig leaders met and cut off their queues, thus heralding a move toward less extravagant hairstyles.
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A man's profession often dictated the sort of wig he wore. Lawyers favored full-bottom wigs (long wigs reaching to the chest), merchants affected tie-wigs and queue-wigs (the hair at the neck was tied with a ribbon), and clerics wore bob-wigs (short frizzed wigs without queues). According to George in the BMCat, these heads are probably portraits, one meant to caricature Lord Chancellor Bathurst. This print has a companion, Hats, showing twelve styles of fashionable hats worn by men.
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Hogarth's representation of the headdresses he imagined might have been worn at the coronation of George III and Queen Charlotte reflects a preoccupation with fashionable hairstyles documented by Walpole, who witnessed the ceremony. Walpole wrote to Conway (25 September 1761); "Some of the peeresses were dressed over night, slept in armchairs, and were waked if they tumbled their heads." Hogarth is also poking fun at antiquarians who believed that the beauty of a work of art could be explained by measurements and proportions. Hogarth includes portraits; in the fifth Order, to the far left, is a profile of Queen Charlotte.
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A textbook on Arabic grammar and usage by Rifā’ah Rāfi’ al- Ṭahṭāwī, (1801-1873) one of the very first Egyptians sent by Muhammad Ali (1769-1849), the governor of Egypt, to study in Paris. He is known for his prolific writings and translations from French of the European sciences into Arabic. A first edition.
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A textbook on the common mistakes commited by writers and their correct usage by the well known literati al-Ḥarīrī (1054-1122), the author of the Maqāmāt or Assemblies. A very scarce edition.
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A Shiite commentary and explanations of 40 hadiths (or sayings) of the Prophet Muhammad by al-Qāḍī Sa’īd, Muḥammad ibn Muḥammad Mufīd al-Qummī (1639-1695 or 96). The Arabic text is preceded by 3 introductions in Persian by Muḥammad Bāqir ‘Alī Ābādī, Muḥammad ‘Alī Bāmidād and Naṣr Allāh al-Taqawī. First edition.
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A poem by Kāẓim al- Uzrī (1730-ca. 1797) praising the Prophet Muhammad and his family. The poem is quintupled (مخمّس) by Jābir al-Kāẓimī (1807 or 8-1895 or 6), in addition to some other poems in the defense of the rights of Āl al-Bayt (the descendents of the Prophet Muhammad through his daughter Fāṭimah (d. 632 or 3) and his cousin and son-in-law the Caliph ‘Al ī ibn Abī Ṭālib, 600 ca.-661). A very rare copy.
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The Dīwān “collected poems” of Ibn al-Fāriḍ, ‘Umar ibn ‘Alī (1181 or 2-1235), the Egyptian born Sufi and mystic poet. His father came to Egypt from Hama, Syria. His theological and sufi (mystical) views were, and still are, very controversial. But to the Sufis, he still is “Sulṭān al-’āshiqīn” (Sultan of them who had fallen in love, i.e. love of God). A very scarce edition.
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Two treatises: the first on Islamic law by Muḥibb Allāh ibn ‘Abd al-Shakūr al- Bahārī (d. 1707 or 8). The text is accompanied by interlinear and marginal commentary. The second is Mu’īn al-ghāʼiṣīn fī radd al-mughāliṭīn, a manual for refuting the opponents by using principles of logic by / by Muḥammad ‘Abd al-Ḥalīm (prob. a 19th cent. Muslim scholar from India).
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Commentary by Qāḍī Mīr, Ḥusayn ibn Mu’īn al-Dīn (d. 1504 or 5) on the second and third parts (dealing with physics and metaphysics) of Hidāyat al-Ḥikmah (Introduction to Philosophy) by Athīr al-Dīn al-Abharī, al-Mufaḍḍal ibn ‘Umar (d. 1265).
Bound with: Ḥāshiyat Maybudhī / min taṣnīf Mawlānā Aṣfahānī. [Lucknow?] : Kārkhānah-’i Nithār ‘Alī, 1268 [1852]
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A treatise on logic, being a commentary on al-Risālah al-Shamsīyah of ‘Alī ibn ‘Umar al-Qazwīnī (1203 or 4-1276 or 7) by Muḥammad ibn Muḥammad al-Rāzī Quṭb al-Taḥtānī (1295-1365)
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Treatise on the rules and rites of prayer, according to the Ḥanafī school with commentary in the margin by the Hanafi Islamic law scholar Sadīd al-Dīn al-Kāshgharī (13th cent.?)
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A Shiite treatise on Islamic law by al-Muḥaqqiq al-Ḥillī, Ja’far ibn al-Ḥasan (1205 or 6-1277)
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Treatise on Arabic language rhetoric comprising a commentary by Mas’ūd ibn ‘Umar al-Taftāzānī's (1322-1389?) on Talkhīṣ al-Miftāḥ by Jalāl al-Dīn Muḥammad ibn ‘Abd al-Raḥmān al- Qazwīnī (1267 or 8-1338). The latter work is itself an extract from Yūsuf ibn Abī Bakr,.al-Sakkākī's (b. 1160) Miftāḥ al-‘ulūm part 3 (‘Ilm al-ma‘ānī wa-al-bayān “Science of semantics and eloquence).
Bound with the author's Muṭawwal. [Delhi?] : al-Maṭba‘ah al-Mutabarrikah al-‘Alawīyah, 1265 [1848 or 1849].
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An early printed Arabic book in Rome, containing the rules and regulations of the Catholic Melkite convent of the Shuwayr Basilian nuns in Biqā‘tūtah, Kasrawān, Lebanon.
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A manual of Arabic grammar comprising four short treatises in two vols. edited by the Lieutenant John Baillie (1772-1833), Professor of Arabic & Persian languages and of Islamic law at the College of Fort William in Calcutta, India.
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A small but concise manual on Arabic grammar, its morphology and syntax, by Nāṣīf al-Yāzijī (1800-1871) one of the early 19th century Syrian/Lebanese famous intellectuals, teachers and poets. He worked at the beginning for 12 years as a secretary for the governor of Lebanon Emir Bashsīr al-Shihābī (1767-1850) but then devoted his time to teaching and writing.