^{page 117 note 1} Cf. E. Brauer, Jemenitische Juden (bibliog.). Though there is an abundance of material from Jewish sources (cf. Brauer, E., “Bibliographie der Juden Jemens,” Kirjath Sefer (Jerusalem, 1933–1994), x, pp. 119 ff.Google Scholar, and current material in subsequent numbers) much of it is not accessible to me. The Arabic material is less well known and it has been drawn upon for these notes. S. Jawneli (cf. Brauer, op. cit., p. xiv), writing in Davar on his visit to Ḥabbān, is not available to me.

^{page 117 note 2} “Hūd and other South Arabian Prophets,” Le Muséon (Louvain, 1953)Google Scholar.

^{page 117 note 3} Hadīyat al-Zaman (Cairo, 1351 h.), p. 297Google Scholar.

^{page 117 note 4} Ṭabaḳāt al-Khawāṣṣ (Cairo, 1903), p. 99Google Scholar. Abū Makhramah (ed. O. Löfgren, Uppsala, 1936–1950), ii, p. 135, names him as the khaṭīb of Aden in 754 h. (a.d. 1353), but says nothing of the Banū Ḳuraiẓah.

^{page 118 note 1} Al-Badr al-Ṭāli' (Cairo, 1348), i, p. 230Google Scholar seq. Perhaps this is the same as that cited in Brock, ., Sup., ii, p. 74Google Scholar.

^{page 118 note 2} al-Mu'aiyad, Nazīh, Riḥlah fī Bilād al-'Arabīyah al-Sa'īdah (Cairo, 1937), i, p. 60Google Scholar. de St. Elie, Anastase Marie, (edit.) Bulūgh al-Marām (Cairo, 1939)Google Scholar also contains some material on the Yemenite Jews. For material (as yet unpublished) in Arabic, see Rivista d. Studi Orientali (Roma, 1910), iii, 917Google Scholar.

^{page 118 note 3} Qalb al- Yaman (Baghdād, 1947), p. 166Google Scholar. In Ḥabban the poll-tax was apparently 16 riyāls. Figures for the ṣan‘ā’ poll-tax, as given by different authorities, do however vary.

^{page 118 note 4} Cf. “An Early Zaidī Manual of Ḥisbah,” Rivista d. Studi Orientali (Roma, 1953), p. 29Google Scholar.

^{page 118 note 5} Nazīh al-Mu'aiyad, op. cit., i, p. 60.

^{page 118 note 6} Qalb al- Yaman, op. cit., p. 167.

^{page 118 note 7} Cf. “Divieto agli uffici statali yemeniti di accettare documenti in ebraico,” Oriente Moderno (Roma, 1938), p. 41Google Scholar.

^{page 119 note 1} Storey, C. A., The Fākhir of Mufaḍḍal ibn Salama (Leiden, 1915), p. 103Google Scholar.

^{page 119 note 2} For details see E. Brauer, op. eit., pp. 274 and 268.

^{page 119 note 3} Al-Sadr al-Ṭali', op. oit., i, p. 45. It is interesting to compare this with the Jewish account as related in Goitein, S. D., From the Land of Sheba (New York, 1947), p. 101Google Scholar.

^{page 120 note 1} Cf. al-Yāfi'ī, , Mir'at al-Djanān (Ḥaidarābād, 1337–1339 h.), iv, p. 349Google Scholar, where mention is made of a Jew riding on horseback, circa 750 h. (a.d. 1349).

^{page 120 note 2} “Materials for South Arabian History,” Bull. Sch. Or. and Afr. Studies (London, 1950), xiii, p. 294Google Scholar. This has been dealt with at length from the Hebrew sources by Goitein, S. D. in the Lit. Supplement to Haaretz of 17th 11, 1950Google Scholar.

^{page 120 note 3} Cf. T. Ashkenazi, The Jews of Ḥaḍramawt (bibliog.).

^{page 122 note 1} Contrary to Ashkenazi's informant (supra). Having notes on the article with me I particularly remarked on this fact.

^{page 122 note 2} Those present when the Jewish boy converted to Islam recited the Koran made much of the fact that he spoke Arabic without a Jewish intonation.

^{page 122 note 3} An important issue, for hand-kissing has of late years been the subject of much controversy in politico-religious circles in South Arabia.

^{page 122 note 4} On this subject I should like to have been able to consult a work mentioned by Muḥ. b. 'Alī al-Shawkānī, author of “al-Badr al-Ṭati'”, op. cit., ii, p. 221, as composed by himself, Ḥall al-Ashkāl fī Idjbār al- Yahūd 'alā 'Itiḳaṭ al-Azbāl, but no copies of this work are at present known to Brockelmann.

^{page 123 note 1} Cf. JRAS., 1938, p. 109.

^{page 123 note 2} So the Political Notebook.

^{page 124 note 1} Djār means both the protector and the person protected.

^{page 129 note 1} Arabica V, p. 180.

^{page 129 note 2} Cf. Ryckmans, Jacques, L'Institution Monarchique (Louvain, 1951)Google Scholar.