24 
C J Lyall —The JT£o l allaqah of Zuheyr. 
[No. 1, 
v. 40. As explained at the end of the second note to the Introduction, this 
verse appears to refer to the breaking out again of strife which followed the deed of 
Hoseyn. “ They pastured their camels athirst,” ra l au ftim’ahum : literally, “ They 
pastured (their camels) for their <tim\ or period between two drinkings.” Camels in 
Arabia are not taken down to drink every day; in the greatest heat they are watered 
every alternate day : this is called ghibb ; as the weather gets colder, they pass two days 
without water, and come down on the fourth : this is called rib 1 ; then follow Jchims , 
sids, and so on to l ishr, when the ftim* is eight days, and they are watered on the tenth. 
The camels are the warriors, and the pools the pools of Death. The image seems 
intended to figure the senselessness of the strife, and its want of object and aim. 
v. 41. “ Till their thirst should grow anew”: these words have been added in 
the translation to complete the sense ; they follow from the description of the pasture 
(held) as unwholesome, heavy (mustaubal), and indigestible (mutawakhkham) : such, 
that is, as to stir their thirst again in a short time. The unwholesome pasture is the 
brooding over wrong in the intervals of combat. In like manner Qeys son of Zuheyr 
says, of the bitter results of wrong in this same War of Dahis (Hamaseh, p. 210. 
Aghani xvi., 32)— 
9 ^ 99 **, 9 , | ✓ *,,**,, \'° $ \* 
J ^ 
’ * t * 
“ But the stout warrior Hamal son of Bedr 
wrought wrong : and wrong is a surfeiting pasturage.” 
v. 44. The commentary on this verse seems to me to err in taking Tcullan as 
equivalent to kulla wdhidin mina-l- l uqiUn ; it is, I think, equivalent to kulla wdhidin 
mina-Uqaild: this follows from the hu in ya l qilunahu at the end of the hemistich. 
I have translated accordingly. 
v. 45. This verse contains a difficult word which the dictionaries do not satis¬ 
factorily explain, viz. Midi in lihayyin hildlin. In form it is the plural of hull , 
“ alighting or abiding in one place” ; but it seems always to be used, as here, as an 
epithet of praise. Lane fs. v. hall) says that it means “a numerous tribe alighting 
or abiding in one place.” I have not found it in the Hamaseh, though hayyun holulun 
(another plural of hall) occurs in a poem on p. 171 ; but it is used in a poem by ‘Amr 
son of Kulthum given in the Aghani, vol. ix., p. 183— 
^-aj) ^ j j ^Ij) ) ) 
" * 9 s * * 
sffijl J1 * 1—J clkl Jill 
> Sr 
✓ 
Which seems to mean— 
“ Ho ! carry my message to the sons of Jusham son of Bekr, 
and Teghlib, (that they may know) as often as they come to the great tribe , 
How that the glorious warrior, the son of ‘ Amr , 
on the morn of Nata‘* bore himself stoutly in battle.” 
* For the vocalization of Nata‘ here given see the Marasid, 5 . v. It is a village 
of el-Yemameh belonging to the Benu Hanifeh. 
