Ethnic Minorities Whose Population Is below 100 Thousand

There are 20 ethnic minorities in China whose population is below 100 thousand, namely, Blang, Tajik, Achang, Pumi, Owenki, Nu, Ching, Jinuo, Deang, Paoan, Russian, Yuku, Uzbek, Monba, Oroqen, Dulong, Tartar, Hezhe, Gaoshan and Luoba.
Dulong Nationality:
Dulong nationality has a population of over 7400 people, who live in compact community in the river valley along the Dulong River in Gongshan Dulong and Nu Autonomous County of Yunnan Province. Its spoken language is Dulongnese, which belongs to the Chinese-Tibetan language family, but it has no letter of its own. Dulong people believe that everything has its soul and they worship nature objects. The name of this nationality first appeared as “Qiao” according to the folkways in Lijiang area recorded in the chorography of Yuan Dynasty; later in the Ming and Qing Dynasty, this minority group was called “Qiu” or “Qu”. After the founding of new China, the name “Dulong” was adopted at the will of this ethnic group. In the past, the level of social productive force development of Dulong nationality was very low because they were mainly engaged in primitive agricultural production with simple production tools made of wood and bamboo; in addition, collection of ready-made products, fishing and hunting are indispensable supplement to their production. It was not until the founding of People’s Republic of China in 1949 that the backward situation of Dulong people was completely addressed. Dulong people are industrious, hospitable and attach great importance to friendship. In Dulong community, it is not unusual that all the villagers render their help to the family that is in need or difficulty and the game animals are always shared by all who participate in the hunting. In addition, Dulong people are famed for their trustworthiness, fulfillment to their commitment and good traditional ethics and virtues based upon honesty and simplicity, therefore, in their community there are no such things as to shut the households’ doors at night to prevent burglary or to take possession of things lost by others on the road.
Continue reading Ethnic Minorities Whose Population Is below 100 Thousand

Qing Dynasty

The Qing Dynasty lasted from 1644-1911 A.D. By and large, 12 emperors reigned during a period of 268 years with Nuerhachi being the first and Puyi being the last.

At its most prosperous time, the domain of the dynasty once reached 12 million square kilometers. Later, in 1616 Nuerhachi established Jin and in 1636 Huang Taiji changed the dynasty’s name to Qing. Furthermore, in 1644 Li Zicheng led the rebellious peasant army and overthrew the Ming Dynasty. The Qing army had the advantage of the war and defeated the peasants by coming in through the Shanhai Pass. As a result of his defeat, Emperor Chongzhen committed suicide. Beijing was made the capital and the court eliminated other revolts of the peasants and remained southern Ming forces. Continue reading Qing Dynasty

Wei Jin, Southern and Northern Dynasties

The Wei and Jin period lasted from 220 to 589 A.D. By the end of 2th century, Eastern Han power was declining, resulting in a long split of states. For example, Wei, Shu and Wu were three major kingdoms then. The Three Kingdoms Period was ended by the Western Jin, though it survived for mere 52 years from 265 to 316 A.D. China again entered a time of chaos after Western Jin’s short reunification. Eastern Jin (317-420 A.D.) was then established by the remaining baronages south of the Yangtze River. In the chaotic north, sixteen kingdoms came into being and strived for power. Continue reading Wei Jin, Southern and Northern Dynasties

Song Dynasty

In 960 AD, Zhao Kuangyin launched Chenqiao Mutiny and seized the power. Song Dynasty was established, putting an end to the divisive situation. Song Dynasty lasted 319 years until it was overthrown by Yuan. The Song Dynasty was divided into the Northern period and Southern period. During the Northern period, Qidan tribe established Liao (947-1125 AD) in the further northern part of China. The Dangxiang tribe established Xixia (1038-1227) to the northwest of Song. In 1115 Nvzhen tribe established Jin in the north and defeated Liao. In 1127 Jin made its way in Kaifeng, capital of Song Dynasty and took captive of Emperor Huizong and Qinzong. The reign of Northern Song was over. However, in the southern city of Yintianfu, Zhaogou succeeded to the crown of his predecessors to become Gaozong of Song.  Later, he moved the capital to Lin’an which was the beginning of the Southern Song period. Differing from Northern Song, which confronted and battled with Liao, Xia and Jin, Southern Song is a dynasty that compromised and declined from inception. Continue reading Song Dynasty

Interview with Dr. Zahi Hawass, Director of the Pyramids

NOVA: Recently your crews unearthed one of the only intact tombs found since the discovery of King Tut’s tomb in the 1920s. What was that like?

Hawass: Very exciting. When I attended the opening of the tomb, it was like looking at the past and the future. There was a big, six-ton sarcophagus. I had to ask myself, Is it empty? Is there something? In archaeology, you have to be a lucky person. If you are unlucky, you can excavate your entire life and discover nothing. Therefore, when we took off the lid of this sarcophagus and found inside another five-ton anthropoid sarcophagus, beautifully inscribed, and underneath that a mummy, it was a moment that no one could really describe.

text here Relief from the tomb of Kai, showing traces of 4,600-year-old paint.


NOVA: You’ve been excavating the tombs of the Pyramid builders. What have you found?

Hawass: We’ve uncovered titles of the craftsmen, draftsmen, tombmakers, the overseer of the east side of the Pyramid, the overseer of the west side of the Pyramid, and so on. We found that the average age at death of the workmen was very early, 30 to 35, while officials died at 50 to 60. We’ve also studied the bones in these tombs, which have provided much information. All the skeletons of men and women show signs of stress in their backs, because people were involved in moving heavy stuff. We determined through x-rays that someone had syphilis, and we found evidence of brain surgery on a workman, who lived for two years afterwards. The ancients even had emergency treatment for workers on site, because we discovered that they were fixing broken bones and even amputating legs that had been crushed by a falling stone.

We have unearthed another 65 tombs, the best being that of the priest Kai, which is dated to the reign of Khufu. It is a beautiful painted tomb with a unique artistic style. One relief shows Kai’s daughter affectionately putting her arm around his shoulder. At the entrance to the tomb it says that it is the tombmakers and craftsmen who made his tomb. He says, “I paid them beer and bread. I made them to make an oath that they were satisfied.”

NOVA: Egyptologists often talk about pyramids as “complexes,” especially at Giza. How do the Pyramids integrate with the Sphinx and the temples at Giza?

Hawass: People always look at the Pyramids by themselves, but each lies within a group of related architectural components, including subsidiary pyramids, solar-boat pits, a palace, a harbor, workshops, and a funerary temple connected by a causeway to a valley temple. Together these constituted the physical elements of the cult of the pharaoh, in which the king was worshipped after his death. The Sphinx itself is connected to the Pyramid of Khafre.

text here A lone camel driver makes his way home against Pyramids gilded by a late-afternoon sun.


NOVA: It is difficult to get an inside sense of what life was like during the Pyramid Age. Can you give us a glimpse of what you’ve learned about the life of the pharaohs in Dynastic times?

Hawass: Well, the basic design was for the king to become a god. To achieve that status, he had to do certain things in his lifetime. He had to build a tomb, such as a pyramid. He had to erect temples for worshipping the gods, such as the funerary and valley temples at Giza or the great mortuary temples at Luxor. He had to “smite his enemies,” that is, win victories in battle against foreigners. And he had to sustain the unification of the two lands, Upper and Lower Egypt.

Then, after the king’s death, he was buried in his tomb. The walls of the tomb depict scenes to help guide him through the afterlife. A funerary cult developed, and his followers worshipped him as a deity for years afterward. The ancient Egyptians believed their kings would live again for all time.

NOVA: Do most Egyptians today feel an ancestral link to the ancient Egyptians?

Hawass: Of course, because we are the descendants of the pharaohs. If you look at the faces of the people of Upper Egypt, the relationship between modern and ancient Egypt is very clear. Habits in the villages, our celebrations when we finish a project, are similar to what they had in ancient Egypt. After someone dies, we make a celebration after 40 days, just like the ancient Egyptians did during the mummification process. Everything in our lives is like ancient Egypt.

text here Zahi Hawass poses with the future gilded capstone.


NOVA: What are your plans for celebrating the new millennium at the Pyramids?

Hawass: We are approaching the third millennium A.D., and we’re celebrating the third millennium B.C. If you ask people where they would like to spend the change of millennium, many would say near the Pyramids, because the Pyramids have magic and mystery. Many people even dream about the Pyramids!

Our celebration of the millennium will consist of two parts. The first part will happen December 31st, 1999. Jean-Michel Jarre, the well-known composer, is designing a party that will extend from sunset to sunrise, through the change from night to day. Who knows? It could be that something incredible will happen here. We’re also designing a capstone encased in gold, which we’ll place on top of the Great Pyramid by helicopter on that day.

In excavations at Abusir, I discovered two important scenes in blocks. One scene shows the king and his workmen dragging a capstone; other scenes depict people dancing and singing. My interpretation is that when the king finished building the Pyramid, he had his workmen place a capstone sheathed in gold on top. Then everyone danced and sang—one million individuals celebrating—because the Pyramid was a national project. Every household in every village, in the north and south, participated in building it. (If you thought today of building a pyramid, you’d never do it, because you don’t have what drove the Egyptians. Pyramids were built in Eygpt, because the ancient Egyptians made technology for the afterlife, while we make technology for our life today.)

The second part of the millennium celebration will take place at the beginning of January. Several years ago, in cooperation with the Germans, we found a stone inside the Great Pyramid with two copper handles on it. We will send a robot to see what’s behind this door. This will be something that everyone all over the world will be waiting to find out.

NOVA: Are tourists a danger to the Pyramids and, if so, what are you doing about it?

Hawass: When tourists enter the Pyramid, they leave behind a lot of water in their breath. This becomes salt, which can create cracks. We are now removing this salt mechanically, with ventilation systems, and restoring the cracks. But to tell you the truth, if I had the power, I would close such things as the Pyramids and the tombs of Seti, Nefertari, and King Tut at Luxor. These are things we cannot repeat; we should close them to save them.

text here The Giza Plateau.


We’re undertaking a major conservation project on the Giza Plateau. This will include a ring road around the plateau. All cars will have to use this; none will be permitted around the Pyramids themselves. We’re building a new stable for camels and horses in the desert to the south of the Pyramids. And we’re demolishing all unnecessary buildings on the plateau, including guard houses, rest houses, and even my office. Only then can we have the plateau as a sacred, divine place, where visitors can have private time to enjoy the magic and mystery.

Soon I will open a site located between Sakkara and Giza called Abusir, which contains 11 pyramids. They call them the “forgotten pyramids,” because no one knows anything about them. If we open these, then hopefully fewer people will visit the Great Pyramid, which when it’s open is visited by 5,000 people a day, Egyptians and foreigners.

NOVA: Do you think there’s too much excavation and not enough restoration and conservation?

Hawass: I personally think that excavations should be stopped completely in Upper Egypt—completely, for ten years. We’ll concentrate in Upper Egypt only in conservation, restoration, epigraphy, photography, and publication. (In the Delta, on the other hand, you can encourage excavations, because moisture is quickly deteriorating the monuments.)

Egyptologists have to stop being selfish. I know to get funding you’ve got to excavate, but we have to think about future generations, what they will say about us. UNESCO now is telling everyone that in 200 years these monuments will be finished because of massive tourism. We have to think about site management and preservation.

text here A restored Sphinx dwarfs its chief modern guardian, Zahi Hawass.


NOVA: The Sphinx has undergone extensive restoration in recent years. Is it possible that we run the risk of losing it, and what’s being done?

Hawass: When Emile Baraize cleared sand from around the Sphinx in 1926, he found that the mother rock had completely deteriorated. This is why I say the Sphinx has cancer. It has suffered a lot from poor restoration, including the use of cement. Limestone, the rock it’s carved from, is like a human being—it needs to breath. When you put cement on it, you stop the limestone’s ability to breath. Recently we did an enormous modern restoration, but it requires constant vigilance.

NOVA: Do you recommend young people become Egyptologists?

Hawass: I do, I do. I mean, it’s the best job in the world! I believe that Egyptologists have a mission to teach interested young people about working in the past. Archaeology, after all, is not Indiana Jones. I encourage young people to study and prepare for the field.

NOVA: Do you think that finding remains of ancient Egypt hidden in the sands will be ongoing for hundreds of years?

Hawass: I believe that we’ve only found about 30 percent of Egyptian monuments, that 70 percent of them still lie buried underneath the ground. You never know what the sand will hide in the way of secrets.

text here “I would love to be Khufu!”


NOVA: Have you ever wished you could have lived during that time?

Hawass: An interviewer once asked me something like, “If you lived in ancient times, what time would you pick?” And I said, “The time of the Great Pyramid.” Another time, the actor Omar Sharif asked me during the filming of a program, “If you believe in reincarnation, who would you wish to be?” I said, “If I believe in reincarnation, I would love to be Khufu!”

Dr. Zahi Hawass is Director of the Pyramids in Giza, Egypt. He is also in charge of the pyramids at Dashur, Abusir, Saqqara, and the Bahariya Oasis. His most recent book is The Secrets of the Sphinx: Restoration Past and Present (American University in Cairo Press, 1998).

Photos: (1,4) Peter Tyson; (2,3,5-7) Aaron Strong.

Persian philosophs and sciences

It’s sure that they were Muslim but no Arab.

770-840 A.D. Mohanmmad Khwarizmi
864-930 A.D. Mohammad ibn Zakariya AL-RAZI
870-950 A.D. Farabi
900-971 A.D. born in Khorasan Mohammad ibn al-Hasan Khazin
940-997 A.D. born in Nishapur Abul Wafa Mohammad AL-BUZJANI
940-1020 A.D. born in Tus Ferdosi Faren til den modern Persisk
953-1029 A.D. born in Afschana Al-Karaji IBN SINA
1048-1131 A.D. born in Nishapur Omar Khayyam
1058-1128 A.D. born in Khorasan
1099- 1177 A.D
Hamid Ghazali
A.Saiid-e-A.Kheyr
1201-1274 A.D. born in Tus Nasir al-Din Tusi
1207 A.D. born in Balkh, Persia Mevlana Jalaluddin Rumi
1194 A.D. born in Shiraz Sa’di
1320-1389 A.D. born in Shiraz Shams-od-Din Mohammad Hafez
1380-1429 A.D. in Kashan, Iran Ghiyath al-Din Jamshid Mas’ud al-Kashi
Abu Bekr ibn Mohammad ibn al-Husayn

Iranians have always been interested in philosophic matters.
In the pre-Islamic period, philosophy was closely linked to theology, as indeed it also was in the early Islamic period.

Gradually, however, phi!osophy developed into a separate science, and most of the great Muslim philosophers were Iranians, although since they wrote mainly in Arabic, the universal language of Islam, they are often known in the West as Arab philosophers.
Iran adopted the Indian decimal system and numerals, transmitting them to the West as the “Arabic” numerals used today. Omar Khayyam wrote the most important medieval treatise on algebra, and systematized a very accurate calendar, which is the basis of the official Iranian calendar today.
Alchemy, the forerunner of chemistry, was widely studied, and Iranian alchemists discovered many important substances, including alcohol, and developed some of the apparatus used by modern chemists.
The philosophic tradition was kept alive by Sadr-od-Din Shirazi, who in Safavid times synthesized the various threads of Islamic philosophy into a comprehensive new system, and Sabzevan, a nineteenth-century philosopher who continued and revived the tradition.
Although scientific activity declined after the fifteenth century, the present century has seen a revival. Iranian scientists, at home and abroad, they are again making valuable contributions to mankind’s store of knowledge.

Muhammad Khwarizmi (770-840 A.D. born at Khwarizm, a town south of river Oxus in present Uzbekistan.)
(Uzbekistan, a city in Persia which was taken over by the Russians in 1873.)
Abu Abdullah Muhammad Ibn Musa al-Khwarizmi was an Iranian mathematician, founder of Algebra.
He is best known for introducing the mathematical concept Algorithm, which is so named after his last name.

Abu Bakr Muhammed ibn Zakariya al-Razi auch Ar-Razi, Rhazes (865-925 A.D.)
He born in in Raj, bei Teheran (Iran)
Razi was an Iranian alchemist and a philosopher

Farabi (870-950 A.D. born in a small village Wasij, near Farab in Turkistan)
Abu Nasr Mohammad Ibn al-Farakh al-Farabi along with Ibn Sina added much to what the Greeks taught in the theory of Music
His parents were originally of Persian descent. Known as al-Phrarabius in Europe, Farabi was the son of a general. He completed his earlier education at Farab and Bukhara but, later on, he went to Baghdad for higher studies, where he studied and worked for a long time viz., from 901 A.D. to 942 A.D. During this period he acquired mastery over several languages as well as various branches of knowledge and technology. He lived through the reign of six Abbasid Caliphs. As a philosopher and scientist, he acquired great proficiency in various branches of learning and is reported to have been an expert in different languages.
Farabi travelled to many distant lands and studied for some time in Damascus and Egypt, but repeatedly came back to Baghdad, until he visited Saif al-Daula’s court in Halab (Allepo). He became one of the constant companions of the King, and it was here at Halab that his fame spread far and wide. During his early years he was aQadi (Judge), but later on the took up teaching as his profession. During the course of his career, he had suffered great hardships and at one time was the caretaker of a garden. He died a bachelor in Damascus in 339 A.H./950 A.D. at the age of 80 years.

Muhammad ibn al-Hasan Khazin (900-971 A.D. born in Khorasan)
Abu Jafar al-Khazin may have worked on both astronomy and number theory or there may have been two mathematicians both working around the same period, one working on astronomy and one on number theory.
As far as this article is concerned we will assume that al-Khazin worked on both topics. There seems no way of being certian which position is correct.

Abul Wafa Muhammad AL-BUZJANI (940-997 A.D. born in Nishapur, Persia)
He flourished as a great mathematician and astronomer.
Abul Wafa’s main contribution lies in several branches of mathematics, especially geometry and trigonometry.
Ferdosi Faren til den modern Persisk ( 940-1020 A.D. born in Toos ) 329-416 A.H..>
Ferdosi was one of the greatest poets of Persian language. He gave a new life to Irans poetry.
His work is ShahNameh.
ShahNameh includes historical, heroic and fictional stories. Some of his other works like lyric,
fragment, quatrain and elegy are available.

IBN SINA (980-1037 A.D.)
He born in Afschana (bei Buchara; Usbekistan) and died in 1037 in Hamadan (Persien)
He was the most famous physician, philosopher, encyclopaedist, mathematician and astronomer of his time.
His major contribution to medical science was his famous book al-Qanun, known as the “Canon” in the West.
The Qanun fi al-Tibb is an immense encyclo- paedia of medicine extending over a million words

Mevlana Jalaluddin Rumi (born in 1207 Balkh, Persia)
The name Mevlana Jalaluddin Rumi stands for Love and ecstatic flight into the infinite.
Mevlana is one of the great spiritual masters and poetical geniuses of mankind and was the founder of the Mevlevi Sufi order.
Escaping the Mongol invasion, Rumi and his family travelled extensively in the Muslim lands, performed the pilgrimage to Mecca and finally settled in Konya, Anatolia (Turkey), where he succeeded his father in 1231 as professor in religious sciences.
He was introduced into the mystical path by a wandering dervish, Shamsuddin of Tabriz. His love and his bereavement for the death of Shams found their expression in a surge of music, dance and lyric poems, `Divani Samsi Tabrizzi’. Rumi is the author of a huge didactic work, The `Mathnawi’, and discourses, `Fihi ma Fihi’, written to introduce his disciples to metaphysics. If there is `Fihi ma Fihi’, written to introduce his disciples to metaphysics. If there is any general idea underlying Rumi’s poetry, it is the absolute love of God. His influence on thought, literature and all forms of aesthetic expression in the world of Islam cannot be overrated.

Omar Khayyam (1048-1131 A.D. in Nishapur, Persia)
Omar Khayyam’s full name was Ghiyath al-Din Abu’l-Fath Umar ibn Ibrahim Al-Nisaburi al-Khayyami.
Khayyam was an outstanding mathematician and astronomer and, despite the difficulties which he described in this quote, he did write several works includingProblems of Arithmetic, a book on music and one on algebra before he was 25 years old.
In 1070 he moved to Samarkand in Uzbekistan which is one of the oldest cities of Central Asia. There Khayyam was supported by Abu Tahir, a prominent jurist of Samarkand, and this allowed him to write his most famous algebra work,Treatise on Demonstration of Problems of Algebra from which we gave the quote above. We shall describe the mathematical contents of this work later in this biography.

Norooz in History of Iran
The first person who re-organized the calendar successfully was Omar Khayyam, the mathematician and astronomer of 5th century HG (11-12th A.D.). He drew a chart for the year and put the start of the year at the moment of Aries entrance to the house of Sun. He made a calendar of 6 months with 31 days, and 6 months with 30 days making a year of 365 days, and suggested the addition of 1 day every four years and also addition of a months every 13,000 years. This is the most complete calendar ever made. Khayyam called it ‘the Jalali Calendar’ because of ‘Jalal’ al-Din Malekshah Saljuqi, his patron king.
This calendar called the ‘Khorshidi’(Sun based) calendar, as oppose to the Arabic ‘Ghamari’ (moon based) calendar.

Although Khayyam was Iranian and he created this calendar based on the pre-Islamic calendar of Zoroastrians, it was not used widely in Iran until the 1925 AD(1304 HS) when Reza Shah Pahlavi ordered it to be used instead of ‘Ghamari’ calendar. In the process of finding names for the months, there are some interesting mistakes happened which are note-worthy.
Norooz, in word, means a new day. It is a new day that starts the year, traditionally in the exact astronomical beginning of the Spring, but it was not always like this!

Abu-Saiid-e-Abul-Kheyr (fl. 11th century) was an Iranian Gnostic.
He was born in Meehneh-a village in the old Khorasan. His father was a pharmacist who was a firm believer in the tenets of sufi mysticism. Abu-Saiid came to know sufi mysticism through the gatherings of sophists to which his father frequented. He was taught theology and literature in his hometown, as well as in the towns of Marve and Sarakhs. He then began practicing asceticism-the cleansing of the soul through self-denial, under the guidance of some great masters and teachers. This metamorphosed him into a complete Gnostic. Thereafter, aside from a short period of preaching in Neyshaboor,he spentmost of his life in his hometown of Meehneh.

Hamid Ghazali (1058- 1128 A.D. born in Khorasan, Iran)
Abu Hamid Ibn Muhammad Ibn Muhammad al-Tusi al-Shafi’i al-Ghazali an Iranian Philosopher.
His father died while he was still very young but he had the opportunity of getting education in the prevalent curriculum at Nishapur and Baghdad. Soon he acquired a high standard of scholarship in religion and philosophy and was honoured by his appointment as a Professor at the Nizamiyah University of Baghdad, which was recognised as one of the most reputed institutions of learning in the golden era of Muslim history.

Abu-Rayhaan-e-Birooni (1099-1177 A.D)
Birooni was an Iranian mathematician, astronomer, historian, and geographer

Shaikh Sadi Shirazi (1194 born in Shiraz)
originally named Muslih-uddin..He remained there for about 30 years, establishing his fame as a great Persian poet and popular writer. He took the name Sadi in honor of his patron Sad b. Zengi. Between 1226 and 1256 he traveled widely, visiting Europe, Ethiopia, Egypt, Syria, Palestine, Armenia, Turkey, Arabia, Iran, and beyond the Indus to Hindustan. In a prose work called The Gulistan (or The Rose Garden) he provided prose stories that touch on practical wisdom and moral questions in an easy and entertaining style.

Shams-od-Din Muhammad Hafez (1320-1397 A.D.)
A Classic Poet from Shiraz Hafez created the best literary and Gnostic concepts in the form of eloquent and pithy lyrics. His concepts surpassed those of other contemporary philosophers, thinkers and scholars.

Ghiyath al-Din Jamshid Mas’ud al-Kashi (about 1380-1429 A.D.in Kashan, Iran)
Kashi was an Iranian mathematician and astronomer
Details of Jamshid al-Kashi’s life and works are better known than many others from this period although details of his life are sketchy.
One of the reasons we is that he dated many of his works with the exact date on which they were completed, another reason is that a number of letters which he wrote to his father have survived and give fascinating information.

Abu Bekr ibn Muhammad ibn al-Husayn Al-Karaji (953 – 1029)
Karaji was an Iranian Mathematician
It appears both as al-Karaji and as al-Karkhi but this is not a simple matter of two different transliterations of the same Arabic name.
The significance is that Karaj is a city in Iran and if the mathematician’s name is al-Karaji then certainly his family were from that city. On the other hand Karkh is one of the original suburbs of Baghdad which grew up outside the southern gate of the original city. The name al-Karkhi would indicate that the mathematician came from the suburb of Baghdad.

Nasir al-Din Tusi (1201-1274 A.D. was born in Tus, Khorasan and died in Baghdad)
He was an astronomer who worked at the Il-Khanid Observatory situated in Persia. In his astronomical studies, Al-Tusi was able to obtain an accurate value for the solar procession. In addition to his work on the solar procession, Al-Tusi attempted to come up with an alternative to Ptolemy’s system of epicycles.