[239] There is no reason to doubt the genuineness of this passage, which affords evidence of the diffusion of Jewish and Christian ideas in pagan Arabia. Ibn Qutayba observes that these verses indicate the poet's belief in the Resurrection (K. al-Shi‘r wa-’l-Shu‘ará, p. 58, l. 12).
[240] Vv. 27-31.
[241] The order of these verses in Lyall's edition is as follows: 56, 57, 54, 50, 55, 53, 49, 47, 48, 52, 58.
[242] Reference has been made above to the old Arabian belief that poets owed their inspiration to the jinn (genii), who are sometimes called shayátín (satans). See Goldziher, Abhand. zur arab. Philologie, Part I, pp. 1-14.
[243] Vv. 1-10 (Lyall), omitting v. 5.
[244] Vv. 55-60 (Lyall).
[245] The term nábigha is applied to a poet whose genius is slow in declaring itself but at last "jets forth vigorously and abundantly" (nabagha).
[246] Díwán, ed. by Derenbourg, p. 83; Nöldeke's Delectus, p. 96.
[247] He means to say that Nu‘mán has no reason to feel aggrieved because he (Nábigha) is grateful to the Ghassánids for their munificent patronage; since Nu‘mán does not consider that his own favourites, in showing gratitude to himself, are thereby guilty of treachery towards their former patrons.
[248] Diwán, ed. by Derenbourg, p. 76, ii, 21. In another place (p. 81, vi, 6) he says, addressing his beloved:—