The Koran (Al-Qur'an). AnonymousЧитать онлайн книгу.
and for some years after, poetry seems to have been in some degree neglected by the Arabs, who were then employed in their conquests; which being completed, and themselves at peace, not only this study was revived,6 but almost all sorts of learning were encouraged and greatly improved by them. This interruption, however, occasioned the loss of most of their ancient pieces of poetry, which were then chiefly preserved in memory; the use of writing being rare among them, in their time of ignorance.7 Though the Arabs were so early acquainted with poetry, they did not at first use to write poems of a just length, but only expressed themselves in verse occasionally; nor was their prosody digested into rules, till some time after Mohammed;8 for this was done, as it is said, by al Khalîl Ahmed al Farâhîdi, who lived in the reign of the Khalîf Harûn al Rashîd.9 The exercise of arms and horsemanship they were in a manner obliged to practise and encourage, by reason of the independence of their tribes, whose frequent jarrings made wars almost continual; and they chiefly ended their disputes in field battles, it being a usual saying among them that GOD had bestowed four peculiar things on the Arabs-that their turbans should be to them instead of diadems, their tents instead of walls and houses, their swords instead of entrenchments, and their poems instead of written laws.1 Hospitality was so habitual to them, and so much esteemed, that the examples of this kind among them exceed whatever can be produced from other nations. Hatem, of the tribe of Tay,2 and Hasn, of that of Fezârah,3 were particularly famous on this account; and the contrary vice was so much in contempt, that a certain poet upbraids the inhabitants of Waset, as with the greatest reproach, that none of their men ad the heart to give, nor their women to deny.4
2 Idem, Spec. p. 159. 3 Geogr. Nub. p. 51. 4 Poc. Spec. 159. 5 Ibid, and p. 381. Et in calce Notar. in Carmen Tograi, p. 233. 6 Jallalo'ddin al Soyûti, apud Poc. Spec. p. 159, &c. 7 Ibid. 160. 8 Ibid. 161. Al Safadi confirms this by a story of a grammarian named Abu Jaafar, who sitting by the Mikyas or Nilometer in Egypt, in a year when the Nile did not rise to its usual height, so that a famine was apprehended, and dividing a piece of poetry into its parts or feet, to examine them by the rules of art, some who passed by not understanding him, imagined he was uttering a charm to hinder the rise of the river, and pushed him into the water, where he lost his life. 9 Vide Clericum de Prosod. Arab. p. 2. 1 Pocock, in calce Notar. ad Carmen Tograi. 2 Vide. Gentii Notas in Gulistan Sheikh Sadi, p. 486, &c. 3 Poc. Spec. p. 48. 4 Ebn al Hobeirah, apud Poc. in not. ad Carmen Tograi, p. 107.
Nor were the Arabs less propense to liberality after the coming of Mohammed than their ancestors had been. I could produce many remarkable instances of this commendable quality among them,5 but shall content myself with the following. Three men were disputing in the court of the Caaba, which was the most liberal person among the Arabs. One gave the preference to Abdallah, the son of Jaafar, the uncle of Mohammed; another to Kais Ebn Saad Ebn Obâdah; and the third gave it to Arâbah, of the tribe of Aws. After much debate, one that was present, to end the dispute, proposed that each of them should go to his friend and ask his assistance, that they might see what every one gave, and form a judgment accordingly. This was agreed to; and Abdallah's friend, going to him, found him with his foot in the stirrup, just mounting his camel for a journey, and thus accosted him: "Son of the uncle of the apostle of GOD, I am travelling and in necessity." Upon which Abdallah alighted, and bid him take the camel with all that was upon her, but desired him not to part with a sword which happened to be fixed to the saddle, because it had belonged to Ali, the son of Abutâleb. So he took the camel, and found on her some vests of silk and 4,000 pieces of gold; but the thing of greatest value was the sword. The second went to Kais Ebn Saad, whose servant told him that his master was asleep, and desired to know his business. The friend answered that he came to ask Kais's assistance, being in want on the road. Whereupon the servant said that he had rather supply his necessity than wake his master, and gave him a purse of 7,000 pieces of gold, assuring him that it was all the money then in the house. He also directed him to go to those who had the charge of the camels, with a certain token, and take a camel and a slave, and return home with them. When Kais awoke, and his servant informed him of what he had done, he gave him his freedom, and asked him why he did not call him, "For," says he, "I would have given him more." The third man went to Arâbah, and met him coming out of his house in order to go to prayers, and leaning on two slaves, because his eyesight failed him. The friend no sooner made known his case, but Arâbah let go the slaves, and clapping his hands together, loudly lamented his misfortune in having no money, but desired him to take the two slaves, which the man refused to do, till Arâbah protested that if he would not accept of them he gave them their liberty, and leaving the slaves, groped his way along by the wall. On the return of the adventurers, judgment was unanimously, and with great justice, given by all who were present, that Arâbah was the most generous of the three. Nor were these the only good qualities of the Arabs; they are commended by the ancients for being most exact to their words,1 and respectful to their kindred.2 And they have always been celebrated for their quickness of apprehension and penetration, and the vivacity of their wit, especially those of the desert.3 As the Arabs have their excellencies, so have they, like other nations, their defects and vices. Their own writers acknowledge that they have
5 Several may be found in D'Herbelot's Bibl. Orient., particularly in the articles of Hasan the son of Ali, Maan, Fadhel, and Ebn Yahya. 1 Herodot. l.3, c. 8. 2 Strabo, l. 16, p. 1129. 3 Vide D'Herbel. Bibl. Orient. p. 121.
a natural disposition to war, bloodshed, cruelty, and rapine, being so much addicted to bear malice that they scarce ever forget an old grudge; which vindictive temper some physicians say is occasioned by their frequent feeding on camel's flesh (the ordinary diet of the Arabs of the desert, who are therefore observed to be most inclined to these vices), that creature being most malicious and tenacious of anger,4 which account suggests a good reason for a distinction of meats. The frequent robberies committed by these people on merchants and travellers have rendered the name of an Arab almost infamous in Europe; this they are sensible of, and endeavour to excuse themselves by alleging the hard usage of their father Ismael, who, being turned out of doors by Abraham, had the open plains and deserts given him by GOD for his patrimony, with permission to take whatever he could find there; and on this account they think they may, with a safe conscience, indemnify themselves as well as they can, not only on the posterity of Isaac, but also on everybody else, always supposing a sort of kindred between themselves and those they plunder. And in relating their adventures of this kind, they think it sufficient to change the expression, and instead of "I robbed a man of such or such a thing," to say, "I gained it."1 We must not, however, imagine that they are the less honest for this among themselves, or towards those whom they receive as friends; on the contrary, the strictest probity is observed in their camp, where everything is open and nothing ever known to be stolen.2 The sciences the Arabians chiefly cultivated before Mohammedism, were three; that of their genealogies and history, such a knowledge of the stars as to foretell the changes of weather, and the interpretation of dreams.3 They used to value themselves excessively on account of the nobility of their families, and so many disputes happened on that occasion, that it is no wonder if they took great pains in settling their descents. What knowledge they had of the stars was gathered from long experience, and not from any regular study, or astronomical rules.4 The Arabians, as the Indians also did, chiefly applied themselves to observe the fixed stars, contrary to other nations, whose observations were almost confined to the planets, and they foretold their effects from their influences, not their nature; and hence, as has been said, arose the difference of the idolatry of the Greeks and Chaldeans, who chiefly worshipped the planets, and that of the Indians, who worshipped the fixed star. The stars or asterisms they most usually foretold the weather by, were those they called Anwâ, or the houses of the moon. These are 28 in number, and divide the zodiac into as many parts, through one of which the moon passes every night;5 as some of them set in the morning, others rise opposite to them, which happens every thirteenth night; and from their rising and setting, the Arabs, by long experience, observed what changes happened in the air, and at length, as has been said, came to ascribe divine power to them; saying, that their rain was from such or such a star: which expression Mohammed condemned, and absolutely forbade them to use it in the old sense;
4 Vide Poc. Spec. p. 87, Bochart, Hierozoic. l. 2, c. I. 1 Voyage dans la Palest. p. 220, &c. 2 Ibid. p. 213, &c. 3 Al Shahrestani, apud Pocock Orat. ubi sup. p. 9, and Spec. 164. 4 Abulfarag, p. 161. 5 Vide Hyde, in not. ad Tabulas stellar. fixar. Ulugh Beigh, p. 5.
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