^{page 197 note 1} ed. Hirschfeld, Gibb Mem. Series No. XIII. The poem is On P. 31 in the Tunis edition, and p. 104 in Barquqi's (Cairo, 1929).

^{page 197 note 2} For references see below.

^{page 197 note 3} Ibn al-Furai'a is the poet himself. Commentators and lexicographers point out that the expression could also give the opposite sense, and differ as to which meaning was intended here. Most of them recommend the sense used in the above translation, which is clearly the more fitting.

^{page 197 note 4} Though editors (e.g. Barquqi—v.s.) and lexicographers (e.g. Lisan, I. 265, and Taj, I. 186) explain jalabub as the plural of jilbab (the garment), I venture the opinion that it is the plural of a passive participle of an augmented form of the verb jalaba, i.e. ‘the “imported” ones’, hence the ‘tramps’ in the above translation. (For such augmented forms which do not affect the meaning of the verb, see Ibn al-Hajib, al-Shafiya, ed. M. N. al-Hasan, Cairo, 1939, I. 52 and 62.) It is worth noting that Suhaili's gloss for the word is ‘strangers’, while Ibn al-Anbari (Kitab al-Addaad, ed. Houtsma, Leyden, 1881, p. 50) explains it as ‘slaves’. Both these explanations can fairly be taken as supporting the above contention. Concerning the other opinion, it can be said: (a) that there is no independent suggestion that the Maccans had a distinctive garment by which they were known; (b) that the appellation was evidently intended exclusively for the emigrant Maccans, and is found applied to them in poems attributed to Maccan polytheists (Sira, ed. Wüstenfeld, p. 569).

^{page 197 note 5} Sira 738; Aghani (Bulaq), rv. 12; Tabari, i. 1526–7, etc.

^{page 198 note 1} Sira, 738.

^{page 198 note 2} Tabari, I. 1526.

^{page 199 note 1} Aghani, iv. 11.

^{page 199 note 2} Aghani, iv. 12; Ibn Ishaq, 738; Tabari, I. 1526.

^{page 199 note 3} Aghani, iv. 12.

^{page 199 note 4} p. 726.

^{page 200 note 1} Sara, 727.

^{page 200 note 2} Aghani, iv. 12; Sara, 738-9; Tabari, I. 1527.

^{page 200 note 3} 3 Diwan, I. 24 and 27.

^{page 200 note 4} 4 Aghani, iv. 13, quoting Mus'ab.

^{page 201 note 1} ibid.

^{page 203 note 1} There is a persistent tradition to the effect that the battle of slander began in earnest only after the failure of the siege of Madina, and that it was only then that Hassan volunteered or was called in, and then only after two other Ansari poets had tried and failed. For various versions of this tradition see Aghani, iv. 7, and xv. 29; and Ibn 'Asakir, iv. 126. It is strange that this tradition should exist in the same sources side by side with poems attributed to Hassan on much earlier occasions, but a study of the poetry ascribed to Hassan points to the high probability of the tradition.

^{page 203 note 2} I. 1591.

^{page 204 note 1} Notes to p. 739.

^{page 204 note 2} Simt-al-La'ali, ed. Maimani, Cairo, 1936, pp. 628–9. The story attached is briefly as follows: In pre-Islamic days Muzaina sided with the Aus against the Khazraj. In one of the battles, Thabit, Hassan's father, saw a member of the said tribe dying and chided him for the thankless death he brought upon himself. The dying Muzanite swore that fifty Khazrajites should pay for his death with their lives. His words reached Muzaina, who came to fulfil the threat. On learning this, Thabit recited the line in question.

^{page 205 note 1} Such poems are Nos. vi, vii, ix, x, etc. They form one group with distinct characteristics. Ample proof can be for their late authorship, but one can only mention here that many of them contain express references to the ‘real’ Ansar as ancestors of the poet, and to their deeds as part of his heritage. They display a defensive strain which reflects very clearly the sorry state to which the Madenese were finally reduced after the sack of Madina (the battle of al-Harra) in A.H. 63. For a statement on their fall see Ibn Qutaiba, al-Imama wa'l-Siyasa, ed. Rafi'i, Cairo, 1904, I. 347–8. It is also interesting to note that some lines quoted in al-Aghani (xiv. 128) and attributed to a Madenese of the late (?) Umayyad period, are perfectly typical of this group. The poet concerned is 'Abdu'l-Khaliq Aban b. al-Nu'man b. Bashir, whose grandfather, al-Nu'man b. Bashir, was a kind of an unofficial ambassador for the Madenese at the court of Mu'awiya I.

^{page 205 note 2} iv. 12.