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imam with Muslim prisoners of war in Germany. After a brief spell studying at Graz University, Austria, he ‘left for the US via Italy on a Quaker scheme to give new life to refugees. He spent some time in California as a fruit-picker until someone tumbled to the fact that unlike his co-workers he knew eight or nine languages, some of them not at all common in California at the time. He came to [the orientalist] von Grunebaum’s notice and was given a post in the library at UCLA, in particular cataloguing manuscripts.’ He also worked on the annual bibliography for the International Association for the History of Religion (IAHR). ‘Around 1970 he decided to move back to Yugoslavia, partly because he found that America just could not cope with someone with a Muslim name and cultural identity. People said to him: "If you’d just change your name to John and join a Protestant church you’d be a proper American". He was an American citizen and anything but a fundamentalist, but he had been bom a Muslim and didn’t feel like changing. The situation in Yugoslavia seemed more propitious, and no doubt he felt frustrated at his situation in the library, which offered no prospects of advancement. Back in Bosnia things were not so easy, the Oriental Institute in Sarajevo was less welcoming than he had expected... We [Hilary Kirkpatrick and her husband, Jacques Waardenburg] visited him in Visoko in 1977, and I shall never forget him showing us from his living room windows the mosque and the Catholic and the Orthodox churches, all peaceful neighbours. It corresponded to his ideal. Some time later he decided to leave Yugoslavia again and settled in Utrecht. He had an American pension, but the exchange rate for the dollar was bad at the time and it wasn’t easy for him to make ends meet. He also suffered increasingly from deafness... At some point he went back to Bosnia, and that is were he died... I remember him talking about visiting out-of-the-way villages and farms and asking to see manuscripts. He wanted to buy them up because he knew they would disappear otherwise...’ Among the more remarkable texts acquired during the decade belong Cod.Or. 12.466, a rare, perhaps unique, copy of a Divan by the 18th-century poet Tevfik, and Cod.Or. 12.829, the oldest known autograph copy (draft) of Ha§im Efendi’s work on the Caucasus, dated 1213/1798-9. An undocumented work on religious ethics by Lutfi Pa§a (d. 970/1562-3), better known for his Asafname, is found in an early 18th-century miscellany, Cod.Or. 14.264(4); the manuscript also contains a copy of an equally obscure mesnevf by Kemal Pa§azade (part 9a). Cod.Or. 14.385 contains unique materials: notebooks, documents and letters, related to the only Bektashf tekke of Cairo which existed between 1867 and 1965; these had been bought from a Cairene bookseller by F. de Jong (cf. above) in 1972. Unpublished materials from the same source and related to the geography of western Thrace are found in Codices Or. 14.633-4. Relatively rare are the texts found in Cod.Or. 14.435, devoted to the heroic deeds of TiryakI Hasan Pa§a (d. 1020/1611). A very late manuscript is found in Cod.Or. 14.509, copied in