Nu‘mán III appears in tradition as a tyrannical prince, devoted to wine, women, and song. He was the patron of many celebrated poets, and especially of Nábigha Character of Nu‘mán III. Dhubyání, who was driven from Ḥíra in consequence of a false accusation. This episode, as well as another in which the poet Munakhkhal was concerned, gives us a glimpse into the private life of Nu‘mán. He had married his step-mother, Mutajarrida, a great beauty in her time; but though he loved her passionately, she bestowed her affections elsewhere. Nábigha was suspected on account of a poem in which he described the charms of the queen with the utmost minuteness, but Munakhkhal was the real culprit. The lovers were surprised by Nu‘mán, and from that day Munakhkhal was never seen again. Hence the proverb, "Until Munakhkhal shall return," or, as we might say, "Until the coming of the Coqcigrues."

Although several of the kings of Ḥíra are said to have been Christians, it is very doubtful whether any except Nu‘mán III deserved even the name; the Lakhmites, unlike Nu‘mán's conversion to Christianity. the majority of their subjects, were thoroughly pagan. Nu‘mán's education would naturally predispose him to Christianity, and his conversion may have been wrought, as the legend asserts, by his mentor ‘Adí b. Zayd.

According to Muḥammadan genealogists, the Ghassánids, both those settled in Medína and those to whom the name is consecrated by popular usage—the Ghassánids The Ghassánids or Jafnites. of Syria—are descended from ‘Amr b. ‘Ámir al-Muzayqiyá, who, as was related in the last chapter, sold his possessions in Yemen and quitted the country, taking with him a great number of its inhabitants, shortly before the Bursting of the Dyke of Ma’rib. His son Jafna is generally regarded as the founder of the dynasty. Of their early history very few authentic facts have been preserved. At first, we are told, they paid tribute to the Ḍajá‘ima, a family of the stock of Salíḥ, who ruled the Syrian borderlands under Roman protection. A struggle ensued, from which the Ghassánids emerged victorious, and henceforth we find them established in these regions as the representatives of Roman authority with the official titles of Patricius and Phylarch, which they and the Arabs around them rendered after the simple Oriental fashion by 'King' ( malik).

The first (says Ibn Qutayba) that reigned in Syria of the family of Jafna was Ḥárith b. ‘Amr Muḥarriq, who was so called because Ibn Qutayba's account of the Ghassánids. he burnt ( ḥarraqa) the Arabs in their houses. He is Ḥárith the Elder (al-Akbar), and his name of honour ( kunya) is Abú Shamir. After him reigned Ḥárith b. Abí Shamir, known as Ḥárith the Lame ( al-A‘raj), whose mother was Máriya of the Ear-rings. He was the best of their kings, and the most fortunate, and the craftiest; and in his raids he went the farthest afield. He led an expedition against Khaybar105 and carried off a number of prisoners, but set them free after his return to Syria. When Mundhir b. Má’ al-samá marched against him with an army 100,000 strong, Ḥárith sent Ḥárith the Lame. a hundred men to meet him—among them the poet Labíd, who was then a youth—ostensibly to make peace. They surrounded Mundhir's tent and slew the king and his companions; then they took horse, and some escaped, while others were slain. The Ghassánid cavalry attacked the army of Mundhir and put them to flight. Ḥárith had a daughter named Ḥalíma, who perfumed the hundred champions on that day and clad them in shrouds of white linen and coats of mail. She is the heroine of the proverb, "The day of Ḥalíma is no secret."106 Ḥárith was succeeded by his son, Ḥárith the Younger. Among his other sons were ‘Amr b. Ḥárith (called Abú Shamir the Younger), to whom Nábigha came on leaving Nu‘mán b. Mundhir; Mundhir b. Ḥárith; and al-Ayham b. Ḥárith. Jabala, the son of al-Ayham, was the last of the kings of Ghassán. He was twelve spans in height, and his feet brushed the ground when he rode on horseback. He reached the Islamic period and became a Moslem in the Caliphate of ‘Umar b. al-Khaṭṭáb, Jabala b. al-Ayham. but afterwards he turned Christian and went to live in the Byzantine Empire. The occasion of his turning Christian was this: In passing through the bazaar of Damascus he let his horse tread upon one of the bystanders, who sprang up and struck Jabala a blow on the face. The Ghassánís seized the fellow and brought him before Abú ‘Ubayda b. al-Jarráḥ,107 complaining that he had struck their master. Abú ‘Ubayda demanded proof. "What use wilt thou make of the proof?" said Jabala. He answered: "If he has struck thee, thou wilt strike him a blow in return." "And shall not he be slain?" "No." "Shall not his hand be cut off?" "No," said Abú ‘Ubayda; "God has ordained retaliation only—blow for blow." Then Jabala went forth and betook himself to Roman territory and became a Christian; and he stayed there all the rest of his life.108

The Arabian traditions respecting the dynasty of Ghassán are hopelessly confused and supply hardly any material even for Ḥárith the Lame. the rough historical sketch which may be pieced together from the scattered notices in Byzantine authors.109 It would seem that the first unquestionable Ghassánid prince was Ḥárith b. Jabala (Ἀñέèáò ƒÑƒÍῦ ƒ¡ƒ¿ƒÀάƒÉƒ¿), who figures in Arabian chronicles as 'Ḥárith the Lame,' and who was appointed by Justinian (about 529 a.d.) to balance, on the Roman side, the active and enterprising King of Ḥíra, Mundhir b. Má’ al-samá. During the greater part of his long reign (529-569 a.d.) he was engaged in war with this dangerous rival, to whose defeat and death in the decisive battle of Ḥalíma we have already referred. Like all his line, Ḥárith was a Christian of the Monophysite Church, which he defended with equal zeal and success at a time when its very existence was at stake. The following story illustrates his formidable character. Towards the end of his life he visited Constantinople to arrange with the Imperial Government which of his sons should succeed him, and made a powerful impression on the people of that city, especially on the Emperor's nephew, Justinus. Many years afterwards, when Justinus had fallen into dotage, the chamberlains would frighten him, when he began to rave, with "Hush! Arethas will come and take you."110

Ḥárith was succeeded by his son, Mundhir, who vanquished the new King of Ḥíra, Qábús b. Hind, on Ascension Day, Mundhir b. Ḥárith.570 a.d., in a battle which is perhaps identical with that celebrated by the Arabs as the Battle of ‘Ayn Ubágh. The refusal of the Emperor Justinus to furnish him with money may have prevented Mundhir from pursuing his advantage, and was the beginning of open hostility between them, which culminated about eleven years later in his being carried off to Constantinople and forced to reside in Sicily.

From this time to the Persian conquest of Palestine (614 a.d.) anarchy prevailed throughout the Ghassánid kingdom. The various tribes elected their own princes, who sometimes, no doubt, were Jafnites; but the dynasty had virtually broken up. Possibly it was restored by Heraclius when he drove the Persians out of Syria (629 a.d.), as the Ghassánians are repeatedly found fighting for Rome against the Moslems, and according to the unanimous testimony of Arabian writers, the Jafnite Jabala b. al-Ayham, who took an active part in the struggle, was the last king of Ghassán. His accession may be placed about 635 a.d. The poet Ḥassán b. Thábit, who as a native of Medína could claim kinship with the Ghassánids, and visited their court in his youth, gives a glowing description of its luxury and magnificence.

"I have seen ten singing-girls, five of them Greeks, singing Greek songs to the music of lutes, and five from Ḥíra who had been presented to King Jabala by Iyás b. Qabíṣa,111 chanting Ḥassán b. Thábit's picture of the Ghassánid court. Babylonian airs. Arab singers used to come from Mecca and elsewhere for his delight; and when he would drink wine he sat on a couch of myrtle and jasmine and all sorts of sweet-smelling flowers, surrounded by gold and silver vessels full of ambergris and musk. During winter aloes-wood was burned in his apartments, while in summer he cooled himself with snow. Both he and his courtiers wore light robes, arranged with more regard to comfort than ceremony,112 in the hot weather, and white furs, called fanak,113 or the like, in the cold season; and, by God, I was never in his company but he gave me the robe which he was wearing on that day, and many of his friends were thus honoured. He treated the rude with forbearance; he laughed without reserve and lavished his gifts before they were sought. He was handsome, and agreeable in conversation: I never knew him offend in speech or act."114