Albêrûnî, or, as his compatriots called him, Abû Raihân, was born A.D. 973, in the territory of modern Khiva, then called Khwârizm, or Chorasmia in antiquity. Early distinguishing himself in science and literature, he played a political part as councillor of the ruling prince of his native country of the Ma'mûni family. In the opening of his book Albêrûnî gives an account of the circumstances which suggested to him the idea of writing the [Greek: Indiká]. Once the conversation with a friend of his, else unknown, ran on the then existing literature on the history of religion and philosophy, its merits and demerits. When, in particular, the literature on the belief of the Hindus came to be criticised, Albêrûnî maintained that all of it was second-hand and thoroughly uncritical. To verify the matter, his friend once more examines the books in question, which results in his agreeing with our author, and his asking him to fill up this gap in the Arabic literature of the time. The book he has produced is not a polemical one. He will not convert the Hindus, nor lend a direct help to missionary zealots. He will simply describe Hinduism, without identifying himself with it. He takes care to inform the reader that he is not responsible for whatsoever repugnant detail he has to relate, but the Hindus themselves. He gives a repertory of information on Indian subjects, destined for the use of those who lived in peaceable intercourse with them, and wished to have an insight into their mode and world of thought. The author has nothing in common with the Muhammadan Ghâzî who wanted to convert the Hindus or to kill them, and his book scarcely reminds the reader of the incessant war between Islam and India, during which it had been prepared, and by which the possibility of writing such a book had first been given. It is like a magic island of quiet, impartial research in the midst of a world of clashing swords, burning towns, and plundered temples. The object which the author had in view, and never for a moment lost sight of, was to afford the necessary information and training to "_any one_ (in Islam) _who wants to converse with the Hindus, and to discuss with them questions of religion, science, or literature, on the very basis of their own civilisation_." In general, it is the method of our author not to speak himself, but to let the Hindus speak, giving extensive quotations from their classical authors. He presents a picture of Indian civilisation as painted by the Hindus themselves. Many chapters, not all, open with a short characteristic introduction of a general nature. The body of most chapters consists of three parts. The first is a _précis_ of the question, as the author understands it.