^{page 467 note 1} Used by Imru'ul-Ḳais, xv, 1. 1; but the line can scarcely be genuine.

^{page 467 note 2} Hirschfeld, (Beiträge, p. 72) accepts itGoogle Scholar.

^{page 468 note 1} Sprenger, 2nd ed., i, 581.

^{page 468 note 2} lshtiḳāḳ, p. 6.

^{page 468 note 3} Diyarbekri, i, 470.

^{page 468 note 4} Mubarrad, , Kāmil (Cairo, 1309), i, 241Google Scholar.

^{page 468 note 5} Ibn Isḥāḳ, p. 553, 1. 4; p. 659, 1. 13; p. 1023, 1. 13.

^{page 468 note 6} Hamāsah, p. 378; Christian Arabic Poets, p. 758.

^{page 468 note 7} Ed. Boucher, p. 37.

^{page 468 note 8} Zaid's, AbuNawādir, p. 50Google Scholar; see alsoḲudāmah's, Naḳd, p. 87Google Scholar.

^{page 468 note 9} L.c.

^{page 469 note 1} p. 150.

^{page 469 note 2} lxi, 6. Fakhr al-din al-Rāzī (vol. vi, p. 286) shirks the question of the connection of this word with Paraclete, but shows remarkable acquaintance with the Gospel.

^{page 469 note 3} This word occurs with the sense ‘most praiseworthy’ in Al-Akhṭal, , p. 189:Google ScholarKāmil, i, 19.

^{page 472 note 1} This subject is well treated by Prokesch, O., Über die Blutrache bei den vorislamischen Arabern, Leipzig, 1899Google Scholar. Cf. Imru'ul-Ḥais, Ivi, 3; Aghāni, x, 27.

^{page 474 note 1} .

^{page 474 note 2} .

^{page 474 note 3} .

^{page 474 note 4} Mohammed's, contemporary, Ḥakīm son of Umayyah, says “face and tongue” (Ibn Isḥāḳ, p. 182)Google Scholar.

^{page 475 note 1} Compare the prayer in Bokhari, iv, 62, , where, however, it means “I commit my soul.”

^{page 475 note 2} .

^{page 476 note 1} In a verse of 'Abbās Ibn Mirdās (Ibn Isḥaḳ, p. 843) the Ghassan (who were then Christians?) are described as “the Muslims, servants of God.”

^{page 477 note 1} The discussion of the meaning of the word Muslim in Hirschfeld's New Researches is not affected by the present discussion, since his purpose is to find out its theological value.

^{page 478 note 1} Cf. Muir-Tisdall, , The Sources of Islam, p. 96Google Scholar.

^{page 478 note 2} i, 13. It is worth observing that an Arab pagan is called a ‘Greek’ by Evagrius; Wright, T., Christianity in Arabia, p. 144Google Scholar.

^{page 479 note 1} Maghreb el-Acksa.

^{page 479 note 2} Isaiah, § 304.

^{page 479 note 3} Genesis, § 48.

^{page 479 note 4} Who themselves are designated ‘the Hypocrites” in the Teaching of the Twelve Apostles; Supernatural Religion, 1902, p. 151.

^{page 480 note 1} ‘Arabi, Ibn, Musāmarāt, i, 55Google Scholar, says this book was revealed 700 years before the Law. Gastfreund, (Mohammed nach Talmud, etc., ii, 16) follows SprengerGoogle Scholar.

^{page 482 note 1} On the rest of the verses it is unnecessary to comment here, but they need explanation badly.

^{page 484 note 1} Kāmil, i, 229 (ed. Wright, 220, 12).

^{page 484 note 2} Supra, p. 484.

^{page 484 note 3} i, 385.

^{page 485 note 1} New Researches, p. 25, n. 30.

^{page 485 note 2} p. 200.

^{page 485 note 2} Copied by Al-Khāzin.

^{page 486 note 1} Cairo, 1287; ii, 244–246.

^{page 486 note 2} Cairo, 1306; ii, 191.

^{page 486 note 3} Wustenfeld, Geschichtschreiber, No. 55.

^{page 486 note 4} Ibn Ḥajar often cites it, e.g. iii, pp. 5, 6, 7, 18.

^{page 487 note 1} Wellhausen, , Skizzen, iv, 157 (Ibn Sa'd), etcGoogle Scholar. The inconsistency is observed by Ḥalabi.

^{page 488 note 1} ii, 175, 176.

^{page 489 note 1} Nayranj.

^{page 489 note 2} In agreement with Ibn Athīr.

^{page 489 note 3} Balādhuri, p. 90.

^{page 490 note 1} Modern writers on Arabic antiquities seem to reject this. But many religions exhibit traces of the deification of objects used in ceremonies.

^{page 490 note 2} And, indeed, the tribe attended the pagan festival at Mina (Ibn Isḥaḳ, p. 283).