SHORT NOTICES cially drawn to Persian mysticism and its imagery and symbolic language, and, secondly, the scholar or student who needs clear definitions either in his or her pursuit of religious studies, or else in tackling Persian verse where this symbolism is the very heart of the poet's spiritual message. This review is not concerned with the first, the committed believer. Rather, it is to assess these volumes as a tool for study. Many of the notes, for example give an ambiguous impression as to what readership is particularly addressed. In volume II (p. 49, n.l) there is a note to the effect that Buraq was ' The steed on which Mohammad rode during his mer'aj (sic) (noctural (sic) journey)'; on page 83, under qebla, ' The direction in which Moslems pray '; in vol. in, the poet, LabTd, is simply described as ' A companion of the Prophet' on page 5; whilst, on page 19, n. 3 states, 'Prophetic Tradition, cited by Termedi (sic), see Wensinck, Concordances et Indices de la Tradition (sic) Musulmane (Leiden, 1936) ' which appears in the bibliography (p. 247) as ' Tradition Musulmame'. Vol. Ill, p. xv, ' transliteration ' has ' Arabic tetters '! There are, alas, frequent departures from the transliteration and no references to the Encyclopedia of Islam or to any other source of value to the reader. Compared with this work, the presentation of Richard Gramlich, Das Sendschreiben al-Qusayrls iiber das Sufitum, (Freiburg, 1989), (reviewed in BSOAS, LIII, 2, 1990, 354) is in a class of its own. Despite flaws, 'Abd al-Razzaq al-Qashanl, A glossary of Stiff Technical Terms, translated by Nabil Safwat, (London, 1991; reviewed in BSOAS, LV, 2, 1992, 340) is lucid, well laid out, accurately printed, and, in addition, contains the original text in the same volume. There is still time to give the present publication a better image. As it stands, however, there are too many faults to make it recommendable. H.T.N.