[110] Nöldeke, op. cit., p. 20, refers to John of Ephesus, iii, 2. See The Third Part of the Ecclesiastical History of John, Bishop of Ephesus, translated by R. Payne Smith, p. 168.
[111] Iyás b. Qabíṣa succeeded Nu‘mán III as ruler of Ḥíra (602-611 a.d.). He belonged to the tribe of Ṭayyi’. See Rothstein, Laẖmiden, p. 119.
[112] I read yatafaḍḍalu for yanfaṣilu. The arrangement which the former word denotes is explained in Lane's Dictionary as "the throwing a portion of one's garment over his left shoulder, and drawing its extremity under his right arm, and tying the two extremities together in a knot upon his bosom."
[113] The fanak is properly a kind of white stoat or weasel found in Abyssinia and northern Africa, but the name is also applied by Muḥammadans to other furs.
[114] Aghání, xvi, 15, ll. 22-30. So far as it purports to proceed from Ḥassán, the passage is apocryphal, but this does not seriously affect its value as evidence, if we consider that it is probably compiled from the poet's díwán in which the Ghassánids are often spoken of. The particular reference to Jabala b. al-Ayham is a mistake. Ḥassán's acquaintance with the Ghassánids belongs to the pagan period of his life, and he is known to have accepted Islam many years before Jabala began to reign.
[115] Nábigha, ed. by Derenbourg, p. 78; Nöldeke's Delectus, p. 96. The whole poem has been translated by Sir Charles Lyall in his Ancient Arabian Poetry, p. 95 sqq.
[116] Thorbecke, ‘Antarah, ein vorislamischer Dichter, p. 14.
[117] The following narrative is an abridgment of the history of the War of Basús as related in Tibrízí's commentary on the Ḥamása (ed. by Freytag), pp. 420-423 and 251-255. Cf. Nöldeke's Delectus, p. 39 sqq.
[118] See p. 5 supra.
[119] Wá’il is the common ancestor of Bakr and Taghlib. For the use of stones (anṣáb) in the worship of the Pagan Arabs see Wellhausen, Reste Arabischen Heidentums (2nd ed.), p. 101 sqq. Robertson Smith, Lectures on the Religion of the Semites (London, 1894), p. 200 sqq.