^{page 637 note 1} The Letters of Abū'l-'Alā, ed. Margoliouth, , p. 146Google Scholar.

^{page 637 note 2} J.R.A.S., 1899, p. 671.

^{page 637 note 3} The Letters of Abū'l-'Alā, p. sqq.

^{page 637 note 4} Should not we read There is no mention of Mazdak and his doctrines in the Risāla.

^{page 637 note 5} Margoliouth (Introd., p. 38) says: “A work called Forgiveness would also appear to he in existence, and to he remarkable in character.” This statement is now verified. I do not know Professor Margoliouth's reason for making it.

^{page 638 note 1} Wright, W., Opuscula Arabica, p. viGoogle Scholar.

^{page 641 note 1} It does not appear whether this was the Shaikh's first venture in matrimony, or what Dr. Johnson calls “the triumph of hope over experience.” No argument can be drawn from the kunya, as it may have been a complimentary title.

^{page 641 note 2} (p. 170).

^{page 641 note 3} Abū'l-'Alā, however, lets fall a remark which is not without significance even if it is merely facetious (p. 201):

^{page 641 note 4} I.e. al-Mutanabbī (Sacy, De, Chrestomathy, iii, 33Google Scholar). This couplet is in Dieterici's edition, p. 175.

^{page 642 note 1} MS. Al-Kattānī, who was Ibn Ḥazm's master in logic, and died after 400 a.h., is mentioned by Ibn Khallikān (De Slane's translation, vol. ii, p. 268), but there is no reason to suppose that he is the person meant. In my MS. Shadharātu'l-Dhahab (see J.R.A.S., 1899, p. 911), under the year 331 a.h., I find:

The phrases in the Risāla, however, would seem to imply that 'Alī b. Manṣūr was actually a pupil of the individual in question, not merely a student of his writings.

^{page 642 note 2} MS.

^{page 642 note 3} MS.

^{page 642 note 4} MS.

^{page 644 note 1} See J.E.A.S., 1899, p. 671.

^{page 644 note 2} The metre is dū bait (Freytag, , Darstellung der Arabischen Verskunst, p. 441Google Scholar), one of the common metres of the Persian rubā'ī. I should not have attempted to discover the solution of this puzzle, which would probably baffle any European ingenuity, but I have come upon a note of my grandfather recording the answer suggested by Aḥmad Fāris, author of the Jāsūs 'alā'l-ḳāmūs, viz. that is the word. Its letters amount to 116. Deduct the last three, which make the sum of 16, and there remains , i.e. Mount Ḳāf, the Wonderful Mountain.

^{page 645 note 1} I.e. “Begone to your own tribe.” The Banū Zuhair b. AḲīs, a subdivision of 'Ukl, are mentioned in Aghānī, xix, 158.

^{page 645 note 2} MS.

^{page 646 note 1} Name of the poet's mother, who was an Abyssinian slave. Sulaka and Nadba were the mothers of Sulaik and Khufāf. Ahlwardt, (Bemerkungen über die Aechtheit der alten Arabisehen Gedichte, p. 51 seq.)Google Scholar gives a list of thirteen “”.

^{page 646 note 2} Mu'allaḳa, 44.

^{page 646 note 3} Ahlwardt, , The Dīvāns, xiv, 3Google Scholar.

^{page 646 note 5} Kor., lii, 6.

^{page 647 note 1} Ahlwardt, , The Dīvāns, xiii, 39Google Scholar.

^{page 647 note 2} 'Abdu'l-Mu'min b. 'Abdu'l-Ḳuddūs b. Shabath b. Rib'īī. Two disticbs are quoted. Both are in Aghānū, xxi, 277. The second alone is in Kāmil, p. 453, 1. 13.

^{page 647 note 3} Aghānū, xi, 24 sqq.

^{page 647 note 4} The verse quoted is:

^{page 647 note 5} Aghanū, x, 84 sqq. Of him Abū'l-'Alā says:

The verse is quoted in Agh., x, 96, with for

^{page 647 note 6} Cited in Raudalu'l-Adab (Beyrout, 1858), p. 220Google Scholar. According to Ḥalbatu'l-Kumait (Cairo, 1276 a.h.), p. 49, the verses were ascribed by Ḥammād al-Rāwiya to Tubba‘u’l-Yamānī. The MS. reads and .

^{page 648 note 1} This is possibly a mistake for al-Ḥājib Abū'l-Ḥusain b. al-Nu'mān, a savant of 'IrāḲ, mentioned in Dumyatu'l-ḳāṣr (British Museum MS. Add. 9,994, f. 38a).

^{page 648 note 2} I.e. the Academy of Sābīr. See Margoliouth's Introduction to The Letters of Abū'l-'Alā, p. 24 seq.

^{page 648 note 3} Aghānī, xix, 158.

^{page 649 note 1} Aghānī, xi, 134 sqq.

^{page 649 note 2} So the MS. One naturally thinks of (ṣaḥāḥ sub. ), but this is out of the question unless can be made feminine. Two distichs by al-Aswad in this metre and rhyme will be found in Christian Arabic Poets, p. 476.

^{page 649 note 3} MS.

^{page 649 note 4} Ms.

^{page 649 note 5} Aghānī, xvii, 78 sqq.

^{page 649 note 6} This line is apparently imitated from Ṣakhr, (Kāmil, p. 108, 1. 17)Google Scholar. Cf. 'Adū b. Zaid (cited in Rauḍatu'l-Adab, p. 219):

^{page 650 note 1} Khufāf b. Nadba. The verse is quoted by Lane under

^{page 650 note 2} The verse is cited by Sībawaihi (ed. Derenbourg), vol. i, p. 70. He ascribes it to “a man of 'Umān.”

^{page 651 note 1} Perhaps the famous Badī'u'l-Zamān Aḥmad b. al-Ḥusain al-Hamadāanī.

^{page 651 note 2} One of these is probably the celebrated Khalīl b. Aḥmad al-Azdī al-Farāhīdī al-Yaḥmadī. He might be called either is mentioned by Ibn Ḳutaiba) or (the Banū Thumāla belonged to the Banū Naṣr b. Azd and were closely connected with the Banū Yaḥmad). The other may be Ibn Duraid, whose genealogy is traced by Ibn Khallikān to Daus b. 'Adnān.

^{page 651 note 3} Brockelmann, i, 99.

^{page 651 note 4} Sa'īd b. Mas'ada, better known as al-Akhfash al-Ausaṭ (Brockelmann, i, 105).

^{page 652 note 1} Kor., xv, 47–48.

^{page 652 note 2} Abū'l-'Abbās Aḥmad b. Yaḥyā Tha'lab (Brockelmann, i, 118).

^{page 652 note 3} The author of the Kāmil. A personal animosity existed between him and Tha'lab as contemporary leaders of the two great rival schools.

^{page 652 note 4} Ibn Khallikān tells the story in his article on Sībawaihi. Cf. Flügel, , Die grammatischen Sohulen der Araber, p. 44Google Scholar.

^{page 652 note 5} Al-Aṣma'ī. A marginal note says:

^{page 652 note 6} A'shā ḳaia. These lines are in Christian Arabic Poets, p. 368. Variants: (1) (4) The following commentary is written on the margin of my MS.:—

^{page 653 note 1} This couplet is cited in Christian Arabic Poets, p. 394, with instead of

^{page 654 note 1} I.e. ‘make haste!’

^{page 654 note 2} MS.

^{page 654 note 3} MS.

^{page 654 note 4} “And the wine-bowl conveyed from hand to hand long-used cups of glass (i.e. the drinkers filled their cups from it in turn, by means of the while those who drew therefrom mixed their draught (with water).” This seems to be the sense, if the reading is correct. But? i.e. the wine is so powerful that those who draw (and drink) it are forced to swear they never did what they have just done. For cf. al-A'shā's verse cited by Lane under

^{page 655 note 1} In Aghānī, viii, 85, he is called Salāma Dhū Fā'ish.

^{page 655 note 2} (Yākūt, Marāṣidu'l-'Iṭṭilā').

^{page 655 note 3} The author adds:

^{page 655 note 4} This genealogy varies slightly from that given by De Sacy, , Chrestomathy, ii, 479 seq.Google Scholar

^{page 655 note 5} Aghānī, viii, 85; Kāmil, 90. Nine distichs are cited. Abu'l-'Alā says: “Al-Farrā is the sole authority for in the sense of ‘come to the low lands,’ hut if the verse is really by al-A'shā, he can only have meant ighāra as the opposite of injād. Al-Aṣma'ī gives two readings: (1) (2) he transposes and reads with ziḥāf, Sa'īd b. Mas'ada read for making the verse makhrūm.” Cf. Lane under

^{page 656 note 1} This couplet is cited by itself in Cheikho's Christian Arabic Poets, p. 393, with for , and the following note:

Two more couplets in the same metre and rhyme will be found ibid., p. 381.

^{page 657 note 1} Ahlwardt, , The Dīvāns, xvi, 47Google Scholar. Another verse on the same topic (xxix, 2, in Ahlwardt's Appendix) is quoted.

^{page 657 note 2} The Dīvāns, xvi, 26, 27.

^{page 657 note 3} I, 31, 33 ibid. are cited in this connection.

^{page 658 note 1} Christian Arabic Poets, p. 607, where it is said that according to Ibnu'l- A'rābī the author of this verse is Yazīd b. Ḍabba al-ThaḲafī.

^{page 658 note 2} Eight distichs of this poem are cited in Christian Arabic Poets, p. 470, in the following order: 1, 2, 8, 4, 17, 5, 13, 11. They give some important variants, which I print below, using Ch. for brevity of reference.

^{page 658 note 3} Ch.

^{page 658 note 4} MS. According to a note in Ch.:

^{page 658 note 5} In marg. Ch.

^{page 658 note 6} Ms. In marg.

^{page 658 note 7} In marg.

^{page 659 note 1} Ch.

^{page 659 note 2} Ch.

^{page 659 note 3} In mary. This beyt is supplied in the margin.

^{page 659 note 4} In marg.

^{page 659 note 5} MS.

^{page 659 note 6} In marg. See Kosegarten, , Carmina Hudsailitarum, p. 168Google Scholar, last line, for another example of in this sense.

^{page 659 note 7} Ch.

^{page 659 note 8} In marg.

^{page 660 note 1} Ch. has:

^{page 660 note 2} MS.

^{page 660 note 3} MS.

^{page 660 note 4} Ch. (sic) In marg. (Kor., xxxviii, 2)

^{page 660 note 5} This verse is cited in the ṣaḥāḤ under For see below. Instead of a marginal note in the ṣaḥāḥ gives

^{page 660 note 6} In marg. Jauharī explains and we read in the margin that it

^{page 660 note 7} For the omission of the so-called see Wright's, Arabic Grammar, ii, 217Google Scholar. In marg. MS.

^{page 661 note 1} In marg.

^{page 661 note 2} Ch.

^{page 661 note 3} Ch.

^{page 661 note 4} In marg.

^{page 661 note 5} In marg.

^{page 661 note 6} Cf. 'Adī's verses in Christian Arabic Poets, p. 484 seq.:

^{page 662 note 1} i.e., if you had continued your recitation, I should not have been displeased.

^{page 662 note 2} MS.

^{page 662 note 3} MS. I read (see Freytag under ).

^{page 662 noet 4}

^{page 663 note 1} Sībawaihi (ed. Derenbourg), vol. i, p. 59.

^{page 663 note 2} I have not been able to find either of the following poems elsewhere, but fourteen distichs in the metre and rhyme of the second are cited in Christian Arabic Poets, p. 454 seq.

^{page 663 note 3} MS. but in marg.

^{page 664 note 1} See Ahlwardt, , Khalaf al-Aḥmar's Qasside, p. 308Google Scholar.

^{page 664 note 2} MS. App. attenuatus (Freytag).

^{page 664 note 3} This expression occurs in a verse of Ibnu'l-Mu'tazz cited by Ahlwardt, ibid., p. 256.

^{page 664 note 4} In marg. For the construction with accus. instead of with cf. (Lane, sub voc.).

^{page 664 note 5} In marg.

^{page 664 note 6} App. “gathers speed by running.” Cf. Jauharī's explanation of :

^{page 664 note 7} MS. In marg.

^{page 664 note 8} In marg. but here it seems to be

^{page 664 note 9} In marg.

^{page 664 note 10} See Ahlwardt, , Khalaf al-Aḥmar'a Qatside, p. 210 seq.Google Scholar

^{page 665 note 1} In marg.

^{page 665 note 2} Ms.

^{page 665 note 3} MS.

^{page 665 note 4} In marg.

^{page 665 note 5} Ms. here must be synonymous with For the irregular use of for in a foot other than the last of the second miṣrā', see Freytag, , Darstellung der Arabischen Verskunst, p. 267Google Scholar.

^{page 665 note 6} MS. and is her mate, “the lowing wild-bull.”

^{page 665 note 7} MS.

^{page 665 note 8} Cf. Ahlwardt's, note on Qasside, p. 217 seq.Google Scholar

^{page 665 note 9} MS.

^{page 666 note 1} Ms.

^{page 666 note 2} Her name is variously related as Māwīya or Hind. Ḥalam was her first husband. She afterwards married Nu'mān b. al-Mundhir.

^{page 666 note 3} His name was Sālim. The story is told in Aghānī, ix, 157.

^{page 666 note 4} Aghānī, ii, 42.

^{page 666 note 5} MS.

^{page 666 note 6} Christian Arabic Poets, p. 472, with for and for

^{page 667 note 1} . The author adds:

For the interchange of and cf. DrRieu, , cited in Browne's, Persian Catalogue, p. 19Google Scholar. I cannot find any mention of Ḥārith b. Hāni', nor do I know what battle at Sābaṭ (a village near Madā'in) is meant: possibly the engagement in which the Khārijite leader Mustaurid fell, 42 a.h. (Ibnu'l-Athīr, iii, 356 sqq.).

^{page 667 note 2} MS. is not in the dictionaries, and in view of the words immediately following would seem to be more natural.

^{page 668 note 1} The Dīvāns, v, 37. Abū'l-'Alū reads v, 38, and xvii, 21. 22, are also quoted.

^{page 688 note 4} Kunya of Nāabigha al-Ja'dī

^{page 668 note 3} Kunya of A'shā ḳais.

^{page 668 note 4} The Dīvāns, vii, 22–24, but Abū'l-'Alā omits the second miṣrā' of 22 and the first miṣrā' of 23. He reads for .

^{page 669 note 1} Ibid., vii, 30. It is cited very incorrectly.

^{page 669 note 2} MS. . it is obvious to suppose that has fallen out before the immediately following, and that the true reading is , viz. Abū 'Amr b. al-'Alā and Abu 'Amr al-Shaibānī. But as al-Shaibānī is mentioned just afterwards, I retain the manuscript reading without feeling sure of its correctness. The two Abū 'Umars are perhaps Abū 'Umar al-Jarmī and Abū 'Umar Muḥ. al-Muṭarriz (Flügel, , Die grammatischen Schulen der Araber, pp. 81 and 174Google Scholar).

^{page 669 note 3} Abū 'Uthmān Bakr b. Muḥ.b. 'Uthmān al-Māzinī (Flügel, p. 83).

^{page 670 note 1} Eight more distichs are quoted.

^{page 670 note 2} Not in the dictionaries. According to Abī'l-'Alā's explanation it means ‘patches of herbage’:

^{page 670 note 3} Kosegarten, , Liber Cantilenarum, i, 138Google Scholar. No doubt musicians will find his explanation perfectly lucid and intelligible. He translates (ibid., i, 33) by “Melodie im Dreiachteltact in D moll” and “mesure à trois-huit en Re mineur.” The passage which follows in the original text contains a number of technical terms, and is written in such a strain of enthusiasm as seems to show that Abī'l-'Alā not only had a considerable knowledge of music but was very susceptible to its influence. Here he would naturally seek consolation for his blindness: Homer, Milton, and Rūdagī might be called, if examples were needed, to prove that loss of sight is often accompanied by a keener and more delicate appreciation of the pleasures of sound.

^{page 671 note 1} Nābigha, in The Dīvāns, vii, 1Google Scholar.

^{page 671 note 2} Mu'allaḳa, 56.

^{page 671 note 3} Mu'allaḳa, 60. See Lane under .

^{page 672 note 1} MS. . If is correct, it must stand for so that =“sive mihi dicebatur, ‘O scortator.’” For with the Jussive see Wright's, Arabic Grammar, ii, 43Google Scholar. It seems unnecessary to write .

^{page 672 note 2} The second couplet is cited in Kāmil, 160.

^{page 673 note 1} MS. , which I cannot find as the name of a place. I therefore read .

^{page 673 note 2} Aghānī, xii, 40 sqq. Ranḍatu'l-Adab, 155 sqq.

^{page 673 note 3} This distich is cited by Lane under .

^{page 674 note 1} The Dīvāns, lix, 3.

^{page 674 note 2} Ibid., xlviii, 5.

^{page 674 note 3} See De Sacy, , Chrestomathy, ii, 480Google Scholar.

^{page 674 note 4} Iḳd, i, 139.

^{page 674 note 5} The reading in the 'Iḳd is:

.

^{page 674 note 6} Possibly the reference is to Yūnus b. Ḥabīb, who ia related to have said in answer to the question (Aghānī, vii, 77).

^{page 675 note 1} may mean ‘versatility,’ as in Rauḍatu'l-Adab, p. 71 (spoken of Tamīm b. Abī Muḳbil): .

^{page 675 note 2} . Perhaps instead of, we should read .

^{page 675 note 3} Aghānī, viii, 83.

^{page 675 note 5} Cf. the saying: (Lane, sub voc.). Apparently the sense is: “Nullum malum est quod non aliquid boni permisceat.”

^{page 675 note 6} .

^{page 676 note 1} Here Nābigha quotes some very coarse verses by al-A'shā.

^{page 676 note 2} Dīvān (Cairo, 1860), p. 201Google Scholar. The verses are not in Ahlwardt's edition of the Weinlieder.

^{page 677 note 1} MS. .

^{page 678 note 1} Ibn Hishām, p. 829, 1. 4; Kāmil, 73. After this beyt Abū'l-'Alā inserts:

The fourth and last beyt is .

^{page 678 note 2} Six are mentioned.

^{page 679 note 1} The notice in the Aghānī throws no light upon this allusion.

^{page 679 note 2} Probahly v in Ahlwardt's The Dīvāns is meant, which by some was reckoned among the Mu'allaḳāt. Other gave this honour to a poem formed by combining two pieces (xi in the Dīvān and xxvi in the Appendix).

^{page 679 note 3} See Nābigha, ed. Derenbourg, pp. 9 and 238.

^{page 679 note 4} Cited in Jamharatu ash'āri'l-'Arab, p. 154, with transposition of and and with for .

^{page 679 note 5} MS. . For read . The last words seem to be corrupt. Perhaps .

^{page 680 note 1} I.e., you may take it either way. “Harshā is a pass on the road to Mecca, near al-Juḥfa, from which the sea is visible. It has two paths, and the traveller may use either to gain his end” (Ṣaḥāḥ under , where this verse is cited with for and for .

^{page 680 note 2} MS. .

^{page 681 note 1} App. , but? .

^{page 681 note 2} MS. (see below) is not found in the dictionaries. Cf., however, (Lane under ). It is derived from used like the Latin improbus = ‘inordinate, excessive.’.

^{page 681 note 3} See below.

^{page 681 note 4} MS. .

^{page 681 note 5} MS. . Cf. Farazdaḳ's verse:

^{page 682 note 1} See Margoliouth, , Letters of Abū'l-'Alā, p. 106, note 5Google Scholar.

^{page 682 note 2} Aghānī, viii, 2.

^{page 682 note 3} Khalīl b. Aḥmad.

^{page 683 note 1} Also (Wright's, Arabic Grammar, i, 168Google Scholar).

^{page 683 note 2} MS. . The Ṣaḥāḥ, under reads .

^{page 683 note 3} A satirical poet and partisan of 'Alī. Verses hy him are quoted in Nöldeke's, Delectus, p. 80Google Scholar.

^{page 684 note 1} Ibn Hishām, p. 631.

^{page 684 note 2} Flügel, , Die grammatischen Schulen der Araber, p. 110Google Scholar.

^{page 685 note 1} Yazīd, b. al-Ḥakam al-Thaḳafī (Aghānī, xi, 100 sqq.)Google Scholar.

^{page 685 note 2} Aghānī, xi, 105.

^{page 685 note 3} For see 'Amr's, Mu'allaḳa, 56Google Scholar, and Nöldeke, , Fünf Mu'allaḳāat, p. 41Google Scholar.

^{page 685 note 4} Cited in the Ṣaḥāḥ under , with for .

^{page 687 note 1} My ignorance is almost equal to the damsel's. I never heard of and cannot get any information either about him or about . Kafarṭāb is a village between Ḥalab and Ma'arra.

^{page 687 note 2} Cited in Kāmil, 125.

^{page 687 note 3} I have not found it elsewhere.

^{page 688 note 1} I.e., we cannot exchange greetings. (Aghīnī, cited in De Sacy's, Chrestomathy, ii, 415Google Scholar).

^{page 688 note 2} MS. .

^{page 688 note 3} Aghīnī, xx, 119. Four more distichs are cited.

^{page 689 note 1} is explained as (Kosegarten, , Carmina Hudsailitarum, P. 168Google Scholar).

^{page 690 note 1} MS. .

^{page 690 note 2} MS. .

^{page 690 note 3} (or ) . The author of the Ṣaḥāḥ who cites this distich, ascribes it to “a man of the Banū Ḥirmāz.” Abū'l-'Alā says: .

^{page 691 note 1} I cannot find with this meaning in the dictionaries.

^{page 691 note 2} I.e. ‘budded,’ ‘put forth shoots.’ See Dozy, Supplément, sub voc.

^{page 692 note 1} MS. .

^{page 692 note 2} This couplet and the three which follow are cited by Ibn Ḳutaiba (Nöldeke's, Beiträge, p. 45Google Scholar). The MS. gives for for for for .

^{page 692 note 3} MS. .

^{page 693 note 1} Letter xix (ed. Margoliouth) is addressed to this person.

^{page 693 note 2} . There is a Play on , which also means ‘a decumbent moon.’

^{page 694 note 1} The reading is not quite certain. If I am right, is the Persian = cotton-seed. Cf. Mustard-seed, the name of the fairy in A Mid summer Night's Dream.

^{page 694 note 2} I.e. sons of Decrepitude.

^{page 694 note 3} Ob. 378 or 384 a.h. See Ibn Khallikān (English Trans, by De Slane), iii, 67 seq. Fihrist, 132 seq. He was the author of numerous works on poetry, including one entitled .

^{page 694 note 4} MS. .

^{page 694 note 5} . Cf. = salon.

^{page 694 note 6} I do not fully understand the words immediately following: (read ) Na'mānu'l-Arāk is a wādī situated between Mecca and Ṭā'if.

^{page 694 note 7} (MS. )

^{page 696 note 1} For this use of see Wright's, Arabic Grammar, ii, 276Google Scholar.

^{page 696 note 2} Kor., vii, 139.

^{page 696 note 3} , i.e., God caused me to sleep the sleep of death.

^{page 696 note 4} . The MS. reads . I have no example of used collectively. Possihly is the correct reading.

^{page 697 note 1} Perhaps al-Afwah al-Audī, who is cited several times by Yākūt.

^{page 697 note 2} This title is misleading. The poem is a replica, considerably enlarged, of the one that precedes it.

^{page 698 note 1} MS. . The sandy tracts hum with the sound of the Jinn. Cf. Lucretius, i, 256; “novis avibus canere undique silvas.”

^{page 698 note 2} I.e. .

^{page 699 note 1} The proverb is (or ) (Freytag, , Arabum Proverbia, ii, 309Google Scholar).

^{page 699 note 2} I cannot explain this allusion.

^{page 699 note 3} Cited in Rauḍatu'l-Adab, p. 85, where it is said that Ḥuṭai'a in his perplexity repeated the first couplet several times until he happened to catch eight of his own face in a pond.

^{page 700 note 1} Ḥuṭai'a's patron, whom he quarrelled with and satirized. Zihriḳān appealed to 'Omar, and the poet was thrown into prison.

^{page 701 note 1} Five more distichs are quoted. The poem to which they belong is in Aghānī, iii, 37 seq.

^{page 701 note 2} It is not so used in the verses cited in Aghānī.

^{page 701 note 3} Dīvān, ed. , Salhani, p. 137Google Scholar, where the verae is given in this form:

The readings and or () are mentioned ad loc.

^{page 702 note 1} Not in Aghānī, vii, 77 sqq.

^{page 702 note 2} MS. , but a later hand has drawn a line through the hamza. I do not remember an instance of applied to a bird; this, however, gives the meaning required. Cf. = hopping or hobbling, as though shackled (Lane, s.v.). The crow (Annosa cornix) cannot be described as . One might suggest, on palaeographical grounds, ; I don't know what the ornithologists say.

^{page 702 note 3} Cf. the tradition cited in Damīrī (article ):

^{page 702 note 4} Ahlwardt, , The Dīvāns, xlviii, 8, 24, 39, 73Google Scholar; lix, 14, 16; xx, 58.

^{page 702 note 5} Mu'allaḳa, 37 sqq. The commentators explain as (a) dīnār, (b) bowl. Abūl-'Alā suggests that it refers to the , i.e., the poet says, like Ḥāfiz, that he has pawned his embroidered cloak in order to purchase wine.

^{page 703 note 1} Mu'allaḳa, 1.

^{page 703 note 2} . I take to be intransitive here = has sense and discernment, is a connoisseur (so intettigere and sapere in Latin).

^{page 703 note 3} The author of the Ḥamām. These verses are found in the Brit. Mus. MS. Add. 7,538, f. 16b, with for in the first beyt and for is explained by an interlinear note: .

^{page 703 note 4} .. It appears from the notice of Abū Tammām in the Aghānī that he gave great offence to Di'bil b. 'Alī by his habit of ‘conveying’ or adapting the poetry of others.

^{page 704 note 1} . According to Ḥammād al-Rāwiya these poems were called (Ahlwardt, , Bemerlcungen über die Aechthrit der alten Arabischm Gedichte, p. 67Google Scholar), but Abū'l - 'Alā must have known them as .

^{page 704 note 2} ii in The Dīvāns.

^{page 704 note 3} xiii, ibid.

^{page 704 note 4} ii, 7, ibid.

^{page 704 note 5} . I read for MS. .

^{page 704 note 6} The Dīvāns, ii, 8–10.

^{page 704 note 7} xiii, 38, ibid.

^{page 704 note 8} xiii, 51, ibid.

^{page 705 note 1} Abū Tammām made a similar excuse for a bad verse (Aghānī, xv, 100).

^{page 705 note 2} Abū'l-'Alā defends the reading on two grounds: (a) it is governed by or understood, as one says , meaning that Ḥātim's generosity is too well known to require mention; (b) is like .

^{page 705 note 3} The Shaikh accuses Ḥārith of committing in this verse the fault known as iḳwā; on what grounds it is difficult to see. He also cites Ḥārith's verse:

remarking that the poet has combined the vocalization of the shīn with elision of the yā, which is rare and bad. In Christian Arabic Poets, p. 417, the reading is:

(sic)

which is explained, on the authority of Abū Hilāl al-'Askarī: (“where ignorance is bliss, 'tis folly to be wise”). Another variant gives . Apparently the Shaikh takes , whereas, of course, it is , the Energetic form of the Imperative, which is the reading in Aghānī, ix, 181. He compares the verse:

making the observation that should be written , because when the sākin is vocalized the elided sākin returns.

_{page 705 note 4} Christian Arabic Poets, p. 418.

^{page 706 note 1} Kāmil, 221.

^{page 706 note 2} This couplet is discussed by Lane under . Ahlwardt (The Dīvāns, p. ) reads (sic) .

^{page 706 note 3} MS. or , for which a marginal note gives . An unmetrical variant of the second miṣrā' is written on the margin: .

^{page 707 note 1} Writers on prosody agree that these verses “have no proper metre.” See Freytag, , Darstellung her Arabisehen Verskunst, p. 251Google Scholar; Nöldeke's, Beiträge, p. 16Google Scholar. This explains the allusion in Abū'l-'Alā's, Letters (ed. Margoliouth, ), p. 84Google Scholar: “And we have observed that many of those who write verse according to rule have tried the metre of al-Muraḳḳish, supposing that people's tastes are not averse to such experiments in these days.” The author is al-Muraḳḳish al-Akbar (Aghānī, v, 189 sqq.).

^{page 707 note 2} MS. . I have not found this verse elsewhere.

^{page 707 note 3} See Fischer's, explanation of this verse in ZDMG., vol. xlix, p. 112Google Scholar.

^{page 708 note 1} (Freytag, , Arabum Proverbia, ii, 817Google Scholar).

^{page 708 note 2} MS. . See Sībawaibi (ed. Derenbourg), vol. i, p. 121; Fischer, in ZDMG., vol. xlix, p. 106 seq.Google Scholar

^{page 708 note 3} SBWA., vol. cxxvi, p. of Geyer's Recenaion.

^{page 708 note 4} MS. .

^{page 709 note 1} .

^{page 709 note 2} Not in the portion of the Hudhalite poems that has been published by Kosegarten and Wellhausen.

^{page 709 note 3} MS. .

^{page 709 note 4} The text has:

(MS. )

^{page 709 note 5} Kosegarten, , Carmina Hudmilitanim, p. 12Google Scholar.

^{page 710 note 1} Son of Ṣakhr (ibid., p. 36 sqq.).

.

^{page 710 note 3} MS. . I read .

^{page 710 note 4} Dīvān, ed. Salhani, , p. 3Google Scholar. Ten more distichs are cited.

.

^{page 711 note 1} This distich and two others are in Kāmil, 218. Abū'l-'Alā cites a fourth, viz.:

^{page 711 note 2} Dīvān, ed. Salhani, , p. 388Google Scholar. is omitted in the MS.

^{page 711 note 3} From the Shaikh's next remark it is plain that al-Akhṭal is quoting his own verses, but they are not, I think, in Salhani's edition of the Dīvān.

^{page 712 note 1} MS. or .

^{page 712 note 2} MS. . I cannot explain the allusion.

^{page 712 note 3} Cf. the Terse f al-Mutalammis:

cited in Christian Arabic Poets, p. 341, with the following note:—

^{page 713 note 1} According to Aghānī, v, 189 sqq., al-Muraḳḳish loved his cousin Aamā', the daughter of 'Auf b. Mālik, who gave her in marriage to a man of Murād. Possibly this Ghafalite represents the husband of Asmā'.

^{page 713 note 2} See p. 707, note 1.

^{page 713 note 3} Aghānī, v, 194 seq.

^{page 713 note 4} Aghānī, x, 128 seq.

and the first two distichs of the poem cited by Mas'ūdī, , Murūju'l-Dhahab, vol. i, p. 65Google Scholar.

^{page 715 note 2} Here follows the story of the snake and the two brothers (Freytag, , Arabum Proverbia, ii, 336Google Scholar). The diction is largely drawn from Nābigha's poem (The Dīvāns, xv), part of which is quoted. , ‘dweller in the rock’ (ibid., 1. 7).

^{page 715 note 3} These are (iv, 1), (xiv, 27), (xxxv, 41).

^{page 716 note 1} Mutanakhkhil b. 'Uwaimir. The verse is cited in Sībawaihi, , vol. ii, p. 53, Jamharatu ash'āri 'l-'Arab, p. 119, and elsewhereGoogle Scholar.

^{page 716 note 2} The Dīvāns, xlviii, 26–28.

^{page 717 note 1} ibid., xlviii, 8. See Iḳd, iii, 425.

^{page 717 note 2} MS. . See Khizānatu'l-Adab, i, 79 seq.

^{page 717 note 3} Cited by Lane under .

^{page 718 note 1} I give the context as it stands in the MS.:

.

^{page 718 note 2} MS. (read )

I have not translated the words , as I do not understand them. The insertion of is necessary; it would easily fall out after .

^{page 719 note 1} Apparently a mistake for . The verses are cited anonymously in Ḥamāsa, p. 563 seq., but as they are immediately preceded by four distichs of Iyās b. al-Aratt, it seems likely that Abū'l-'Alā's memory has played him false.