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fraud or force, the portion of inheritance of which he chAP.

had been unjustly deprived. According to the remark of Pliny, the Arabian tribes are equally addicted to theft and merchandize: the caravans that traverse the desert are ransomed or pillaged; and their neighbours, since the remote times of Job and Sesostris,' have been the victims of their rapacious spirit. If a Bedoween discovers from afar a solitary traveller, he rides furiously against him, crying, with a loud voice, “Undress thyself, thy aunt (my wife) is without a garment.” A ready submission entitles him to mercy; resistance will provoke the aggressor, and his own blood, must expiate the blood which he presumes to shed in legitimate defence. A single robber, or a few associates, are branded with their genuine name; but the exploits of a numerous band assume the character of lawful and honourable war. The temper of a people, thus armed against mankind, was doubly inflamed by the domestic licence of rapine, murder, and revenge. In the constitution of Europe, the right of peace and war is now confined to a small, and the actual exercise to a much smaller, list of respectable potentates; but each Arab, with impunity and renown, might point his javelin against the life of his countryman. The union of the nation consisted only in a vague resemblance of language and manners; and in each community, the jurisdiction of the magistrate was mute and impotent. Of the time of ignorance which preceded Mahomet, seventeen hundred battles are recorded by tradition: hostility

i Observe the first chapter of Job, and the long wall of 1500 stadia which Sesostris built from Pelusium to Heliopolis (Diodor. Sicul. tom. i. l. i. p. 67). Under the name of Hycsos, the shepherd kings, they had formerly subdued Egypt (Marsham, Canon. Chron. p. 98–163, &c.).

j Or, according to another account, 1200 (D'Herbelot, Bibliothèque Orientale, p. 75): the two historians who wrote of the Ayam al Arab, the battles of the Arabs, lived in the 9th and 10th century. The famous war of Dahes and Gabrah was occasioned by two horses, lasted forty years, and ended in a proverb (Pocock, Specimen, p. 48).

CHAP. was embittered with the rancour of civil faction; and

the recital, in prose or verse, of an obsolete feud, was sufficient to rekindle the same passions among the descendants of the hostile tribes. In private life, every man, at least every family, was the judge and avenger of its own cause. The nice sensibility of honour, which weighs the insult rather than the injury, sheds its deadly venom on the quarrels of the Arabs: the honour of their women, and of their beards, is most easily wounded; an indecent action, a contemptuous word, can be expiated only by the blood of the of. fender; and such is their patient inveteracy, that they expect whole months and years the opportunity of revenge. A fine or compensation for murder is familiar to the barbarians of every age: but in Arabia the kinsmen of the dead are at liberty to accept the atonement, or to exercise with their own hands the law of retaliation. The refined malice of the Arabs refuses even the head of the murderer, substitutes an innocent to the guilty person, and transfers the penalty to the best and most considerable of the race by whom they have been injured. If he falls by their hands, they are exposed in their turn to the danger of reprisals, the interest and principal of the bloody debt are accumulated; the individuals of either family lead a life of malice and suspicion, and fifty years may sometimes elapse before the account of vengeance be finally settled." This sanguinary spirit, ignorant of pity or forgiveness, has been moderated, however, by the maxims of honour, which require in every private encounter some decent equality of age and strength, of numbers and weapons. An annual festival of two, perhaps of four, months, was observed by the Arabs before the time of Mahomet, during which their swords were religiously sheathed both in foreign and CHAP. domestic hostility; and this partial truce is more “ strongly expressive of the habits of anarchy and warfare." But the spirit of rapine and revenge was attem- Their social pered by the milder influence of trade and literature. . The solitary peninsula is encompassed by the most virtues. civilized nations of the ancient world: the merchant is the friend of mankind: and the annual caravans imported the first seeds of knowledge and politeness into the cities, and even the camps, of the desert. Whatever may be the pedigree of the Arabs, their language is derived from the same original stock with the Hebrew, the Syriac, and the Chaldaean tongues; the independence of the tribes was marked by their peculiar dialects;" but each, after their own, allowed a just preference to the pure and perspicuous idiom of Mecca. In Arabia as well as in Greece, the perfection of language outstripped the refinement of manners; and her speech could diversify the fourscore names of honey, the two hundred of a serpent, the five hundred of a lion, the thousand of a sword, at a time when this copious dictionary was intrusted to the memory of an illiterate people. The monuments of the Homerites were inscribed with an obsolete and mysterious character; but the Cufic letters, the ground-work of the present alphabet, were invented on the banks of the Euphrates; and the recent

Annual

truce.

k The modern theory and practice of the Arabs in the revenge of murder are described by Niebuhr (Description, p. 26–31). The harsher features of antiquity may be traced in the Koran, c. 2, p. 20. c. 17. p. 230, with Sale’s Observations.

1 Procopius (de Bell. Persic. l. i. c. 16) places the two holy months about the summer solstice. The Arabians consecrate four months of the year—the first, seventh, eleventh, and twelfth ; and pretend, that in a long series of ages the truce was infringed only four or six times (Sale's Preliminary Discourse, p. 147 —150, and Notes on the ixth chapter of the Koran, p. 154, &c. Casiri, Bibliot. Hispano-Arabica, tom. ii. p. 20, 21). ;

m Arrian, in the second century, remarks (in Periplo Maris Erythraei, p. 12) the partial or total difference of the dialects of the Arabs. Their language and letters are copiously treated by Pocock (Specimen, p. 150–154), Casiri (Bibliot. Hispano-Arabica, tom. i. p. I. 83. 292. tom. ii. p. 25, &c.), and Niebuhr (Description de l'Arabie, p. 72–86). I pass slightly; I am not fond of repeating words like a parrot.

VOL. VI. U

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invention was taught at Mecca by a stranger who

“ settled in that city after the birth of Mahomet. The

arts of grammar, of metre, and of rhetoric, were unknown to the freeborn eloquence of the Arabians; but their penetration was sharp, their fancy luxuriant, their wit strong and sententious," and their more elaborate compositions were addressed with energy and effect to the minds of their hearers. The genius and merit of a rising poet was celebrated by the applause of his own and the kindred tribes. A solemn banquet was prepared, and a chorus of women, striking their tymbals, and displaying the pomp of their nuptials, sung in the presence of their sons and husbands the felicity of their native tribe; that a champion had now appeared to vindicate their rights; that a herald had raised his voice to immortalize their renown. The distant or hostile tribes resorted to an annual fair, which was abolished by the fanaticism of the first Moslems; a national assembly that must have contributed to refine and harmonise the barbarians. Thirty days were employed in the exchange, not only of corn and wine, but of eloquence and poetry. The prize was disputed by the generous emulation of the bards; the victorious performance was deposited in the archives of princes and emirs; and we may read in our own language the seven original poems which were inscribed in letters of gold, and suspended in the temple of Mecca.” The Arabian poets were the historians and moralists of the age; and if they sympathised with the prejudices, they inspired and CHAP. crowned the virtues, of their countrymen. The in- L. dissoluble union of generosity and valour was the darling theme of their song; and when they pointed their keenest satire against a despicable race, they affirmed, in the bitterness of reproach, that the men knew not how to give, nor the women to deny." The same hospitality, which was practised by Abraham, Example and celebrated by Homer, is still renewed in the .so camps of the Arabs. The ferocious Bedoweens, the terror of the desert, embrace, without inquiry or hesitation, the stranger who dares to confide in their honour and to enter their tent. His treatment is kind and respectful; he shares the wealth, or the poverty, of his host; and, after a needful repose, he is dismissed on his way, with thanks, with blessings, and perhaps with gifts. The heart and hand are more largely expanded by the wants of a brother or a friend; but the heroic acts that could deserve the public applause must have surpassed the narrow measure of discretion and experience. A dispute had arisen, who, among the citizens of Mecca, was entitled to the prize of generosity; and a successive application was made to the three who were deemed most worthy of the trial. Abdallah, the son of Abbas, had undertaken a distant journey, and his foot was in the stirrup when he heard the voice of a suppliant, “O son of the uncle of the apostle of God, I am a traveller, and in distress!” He instantly dismounted to present the pilgrim with his camel, her rich caparison, and a purse of four thousand pieces of gold, excepting only the sword, either for its intrinsic value, or as the gift of an honoured kinsman. The servant of Kais informed the second suppliant that his master was asleep; but he immediately added, “Here is a purse of seven thousand pieces of gold

Love of poetry.

* A familiar tale in Voltaire's Zadig (le Chien et le Cheval) is related, to prove the natural sagacity of the Arabs (D'Herbelot, Bibliot. Orient. p. 120, 121. Gagnier, Vie de Mahomet, tom. i. p. 37–46): but D'Arvieux, or rather La Roque (Voyage de Palestine, p. 92) denies the boasted superiority of the Bedoweens. The one hundred and sixty-nine sentences of Ali (translated by, Ockley, London, 1718) afford a just and favourable specimen of Arabian wit.

" Pocock (Specimen, p. 158–161) and Casiri (Bibliot. Hispano-Arabica, tom. i. p. 48.84, &c. 119. tom. ii. p. 17, &c.) speak of the Arabian poets before Mahomet: the seven poems of the Caaba have been published in English by sir William Jones; but his honourable mission to India has deprived us of his own notes, far more interesting than the obscure and obsolete text.

P Sale's Preliminary Discourse, p. 29, 30.

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