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Discovering Diverse Content Through
Random Scribd Documents
The Project Gutenberg eBook of Antar: A
Bedoueen Romance
This ebook is for the use of anyone anywhere in the United States
and most other parts of the world at no cost and with almost no
restrictions whatsoever. You may copy it, give it away or re-use it
under the terms of the Project Gutenberg License included with this
ebook or online at www.gutenberg.org. If you are not located in the
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you are located before using this eBook.

Title: Antar: A Bedoueen Romance

Translator: Terrick Hamilton

Release date: September 6, 2018 [eBook #57857]

Language: English

Credits: Produced by Fritz Ohrenschall and the Online Distributed

Proofreading Team at http://www.pgdp.net

*** START OF THE PROJECT GUTENBERG EBOOK ANTAR: A

BEDOUEEN ROMANCE ***
 Transcriber’s Note: The page numbering in the original book was misprinted: page
numbers 177-180 were omitted, but no pages are actually missing.

ANTAR,

A BEDOUEEN ROMANCE.
TRANSLATED FROM THE ARABIC.

BY TERRICK HAMILTON, ESQ.

ORIENTAL SECRETARY TO THE BRITISH EMBASSY
AT CONSTANTINOPLE.

LONDON:
JOHN MURRAY, ALBEMARLE-STREET.
1819.

London: Printed by W. Bulmer and Co.

Cleveland Row, St. James’s.
 INTRODUCTION.
The Translator of “The History of Antar” being out of England, it is
not in the Editor’s power to give to the reader much preliminary
information on the contents or nature of the Epic Tale, which is now
for the first time in part submitted to the European Public.
Antar is no imaginary personage. He was the son of an Arab
Prince of the tribe of Abs, by a black woman, whom his father had
made captive in a predatory excursion: and he raised himself by the
heroic qualities which he displayed from his earliest youth, and by
his extraordinary genius for poetry, from the state of slavery in which
he was born, to the confidence of his king, and to a preeminence
above all the Chiefs of Arabia. He flourished during the close of the
sixth, and the early part of the seventh century, of the Christian æra;
there is, consequently, little or no allusion to the customs or
institutions of Islamism throughout the work; though the Hero is
frequently designated as “He by whom God organized the earth and
the world for the appearance of the Lord of slaves.”
The following Romance, as it may be called, was first put together,
probably from traditionary tales current at the time, by Osmay, one
of the eminent scholars, who adorned the courts of Haroun-al-
Raschid, and of his two learned successors, Al-Amyn, and Al-
Mamoun; and it still continues to be the principal source whence the
story-tellers of the coffee-houses in Egypt, Syria, and Arabia, draw
their most interesting tales: but, notwithstanding, its general
circulation in the Levant, the name of Antar is hitherto only known to
us in Europe, as that of the Author of one of the seven poems,
suspended in the temple of Mecca, and from that circumstance
called, The Moallakat.
The Author of this poem, and the Hero of our history, are
identified, as well by the similar names which occur; in both; as by
the insertion of the poem itself in the body of the history, when,
after much persecution and opposition, Antar at length succeeds in
suspending the poem within the Holy Sanctuary which surrounds the
Kaaba.
There is reason to believe that this is the first attempt to
transpose into an European language, a real Arabian story, depicting
the original manners of the Arabs of the desert, uncorrupted by the
artificial and refined customs of the neighbouring cities in Syria,
Egypt, and Persia.
The characteristics of the real Arabs or Bedowins are here
presented in their native simplicity. An eager desire for the property
of their neighbour; an unconquerable fondness for strife and battle;
a singular combination of profuse hospitality, with narrow economy—
quick perception—deep cunning—great personal courage, a keen
sense of honour, respect for their women, and a warm admiration
and ready use of the poetical beauties of their unrivalled language.
The supposition of the learned orientalist Mons. Langlès, that the
Thousand and One Nights were originally composed in the Pehlevi,
or the old Persian, and from that language translated into Arabic,
appears still more probable, when we observe the rich and gorgeous
descriptions of the works of art and nature which abound in them,
their enchanted palaces—their sultans and viziers, and all the
attendant magnificence of a court; their genii and magicians—their
want of individual character in the leading personages;—and when
we contrast with those details the simple manners of the Kings and
Chieftains of the desert, pourtrayed in this Romance; their rude
tents; the familiarity with which they live amongst each other,
controuled only by the rules of patriarchal authority; the almost total
absence of supernatural agents; and above all, the striking
distinctions of character, which mark the whole progress of the story.
In this work indeed, The Subordination of the warriors and others,
whether of high or low rank, to the irresistible Antar; in undaunted
courage; in active prowess; in intellectual acquirements; in public
spirit; in the ardour of his love; in the excellence of his poetry; and
in acts of private generosity and benevolence, is strictly consistent
with the best rules which the Critics have derived from the Homeric
writings, for the conduct of the Heroic poem.
In an adherence to these rules indeed, the early European writers
of Romantic Adventures, who followed the age of Charlemagne, and
to whom, perhaps, Antar was better known than to their successors,
did not follow the steps of their prototype. But whether he really
deserve that appellation, that is, whether from the frequent
intercourse between the Eastern and Western kingdoms of the
Roman world, in the 8th, 9th and 10th centuries, our Romance
writers imbibed their taste for the adventures of Chivalry from this
singular Tale, is a question, to the solution of which we may look
forward, when the whole of it shall be before the public. It may be
observed, however, that little more was wanting in order to compose
the Romances of the middle age, than to engraft on the war, love,
and courtesy of the Arabs, the splendid and soft luxuries of the other
countries of the East, the witchcraft of Africa, the religious fervour of
the South of Europe, and the gloomy superstitions of the North.
The Editor abstains from adding any further observations at
present upon this subject. It had been his intention to request the
indulgence of the reader for the oriental phraseology which
frequently occurs in the following pages; but he prefers leaving the
public to form their own opinion, how far the Translator has rightly
judged, in presenting a literal translation of his original, by which the
Arabic idioms might be best preserved, rather than (by giving to it a
strictly English dress, and thereby destroying its native freshness,) to
have been led into an indulgence of ornament, which would have
been equally remote from the nice refinement of the languages of
Europe, and from the copious simplicity of that of the desert.
LIFE AND ADVENTURES
OF
ANTAR.
 CHAPTER I.
Ishmael, son of Abraham, was the father of Adnan, who had a son
called Maad; and Maad was the father of Nizar, whose four sons,
Rebeeah, Medher, Ayad, and Anmar, reigned over the Arabs in great
glory for many years, and their descendants continued to flourish
and multiply till they amounted to twenty thousand horsemen, when
disturbances arising among them, they separated and migrated from
the valley of Mecca and the holy sanctuary, and many of them
settled in a spot called Ibreem-oob-mootemim, which was the
furthermost point of Hijaz, and the first in the land of Yemen. And
they had a king called Rebeeah, a man much respected and feared,
and he was of the tribe of Medher, a fair-raced people; and he had
five sons, the eldest was called Nayil, the second, Taweed, the third,
Mohelhil, the fourth, Medher, and the fifth, Adee; and their father
was a stout and intrepid warrior, he conquered the whole country by
his bravery, and ruled over the wilds and the deserts.
Again the Arabs disagreed amongst themselves and dispersed,
and every division had its chief and its leader. They carried away
their property and their camels, and among them was Harith, son of
Obad the Yashkirite, with the tribe of Yashkir, and the chief Dibyan
with the tribe of Dibyan, and the chief Abd Shems with his tribe, and
Jazeemah with the tribe of Abs and Adnan, and Bahiej with the tribe
of Ghiftan; and it was Jazeemah, King of the tribe of Abs and Adnan
that attacked Rebeeah, and having slain him, appointed Mohelhil to
succeed his father. But on the death of Mohelhil all his cousins went
away with their property and camels, afraid of the surrounding
Arabs, and settled with the tribe of Abs and Adnan, and their chief
Jazeemah; and among all the Arabs there was no government better
regulated than his, for he was experienced in all affairs, and had ten
sons who were all hardy lions, bold, endued with great bodily
strength, and in war they were unrivalled; they courted battles and
plunged into slaughter, and their reputation was spread among the
Arabs, and among them were Amroo and Jancah, and Asyed and
Zoheir, and the rest of the ten brothers. But Amroo was the eldest,
and King Jazeemah hoped that Amroo would reign at his death. But
one day Amroo went to the lake Zatool Irsad, early in the morning,
and with him was a slave called Nizah; and Amroo had round his
neck a chain of gold studded with jewels and diamonds; and when
he came to the lake he stripped off his clothes, and took off the
string of jewels from his neck, and then going down into the lake left
them all with his slave. When he sprang into the water and plunged
in, his body disappeared, and was borne away.
The slave perceiving that his master remained too long under
water, felt assured that his breath was extinct; so he ran away to
Jazeemah, and told him of this dreadful catastrophe. He was in the
deepest grief, and he dashed his fist against his face for the loss of
his son Amroo. Over the whole tribe the dismay was general, the
affliction was universal, and the lamentations deep. Many days and
nights they remained in this state, when at last King Jazeemah,
wishing to relieve his mind from his anguish, went out to the chase,
and whilst he was thus occupied, lo! there appeared a fawn, which
he eagerly pursued; but as it launched into the waste in full flight,
he could not catch it. Still he hoped to succeed; but at last it entered
a forest abounding in trees, and waters, and thickets, and Jazeemah
still pursued it. And whilst he was struggling through the branches,
behold a man quite naked stood before him! He fled away in terror,
fancying that it was a dæmon; O King! exclaimed the man, be not
afraid, for I am thy son Amroo! If thou art my son, cried the King,
follow me and quit this spot. Jazeemah issued from the forest, and
the man coming up with him, he gazed at him, and lo! he was his
son! He was greatly rejoiced, and running up to him, O my son, said
he, what has happened to thee! who brought thee to this place? and
thou art naked! So he explained all that had occurred to him, and
the cause of his being snatched away from the lake was a dæmon,
who bore him to this place. His father joyed in seeing him, and
clothed him in some of his own garments, and returned with him to
his tribe and companions, and unbounded was the delight and
satisfaction at the return of Amroo. Acclamations were loud, and the
time passed happily away, and they forgot the evils of fortune.
All the Arabs took refuge with King Jazeemah, and paid him taxes
and tribute, and there was not one but obeyed him and submitted,
save a single Queen, who was called Robab. And this Queen was
very powerful, and had numerous armies and slaves. She had
subdued the heroes, and humbled the bravest, and her tribe, was
the most intrepid of the Arabs, and they were called the tribe of
Reeyan. And when they heard that King Jazeemah was become
powerful and had extended his influence, and that the Arabs gave
him tribute in cattle and camels; We, said they, will not give any one
even a rope’s end, and whoever demand goods of us, nothing will
we give them but blows and battle.
Upon hearing this, Jazeemah assembled his armies and warriors,
and the Arabs came to him from all the vallies and the waters, and
he marched away with them in quest of the tribe of Reeyan, and
their Queen Robab, that he might send down destruction and
torments upon them, and leave their property to be pillaged by the
Arabs. Now when the tribe of Reeyan saw those armies that were
advancing upon them, they set up a loud shout, and they thronged
in haste from all quarters, and the mountains trembled at the uproar.
This tribe was exceedingly numerous, and moreover, they had been
joined by a great multitude who came to them and settled round
them, to be under the protection of that tribe and their Queen
Robab; so great was her reputation, and so far famed her name.
And when the armies arrived and were all established about her,
they waited in anxious expectation of the event. So the Queen
summoned one of her tribe, a man of great consequence, and said
to him—I wish thou wouldst go to these advancing people, and see
what they are resolved to do, what place they come from, and what
they want. The man went away; and when he came up with the
troops, they stopped. Whither in such haste? they cried; speak ere
thou art a lost man! Arabs, said he, I am come as a messenger to
ye; I want to see your chief. Tell me what is your object; who are
you? how are you called? We are the noble tribe of Abs, said they;
and we are come to devastate your lands, and plunder your
property, and capture your wives and families. Arab Chiefs, he
replied, shew me your King, lead me to him, that I speak with him
about the object of this expedition. They accordingly introduced him
to the King, and he kissed the ground before him. Jazeemah asked
what he wanted, and what brought him there. So he told him that
Robab had sent him. O King! he continued, what has brought thee
forth from thy country? What is the cause of thy departure from
home? He then informed him that he was come to slay the people,
and to plunder their property. Mighty King! said the other, may God
for ever confirm thee in thy possessions! Why wouldst thou act thus
towards us? On account of your refractory conduct towards me, said
Jazeemah, and the language I have heard; for all the Arabs have
submitted to my rule, and obeyed my call, and give me tribute and
taxes, all but you, ye cowards! and I have heard of your base
designs. But I must assail you without further preparation, and I
shall command these armies, numerous as the locusts, to assault
you, and to grind you like grain, and to ride you like lions. Return
then to her who sent thee, and tell her what I have said to thee.
So the messenger returned with this answer; and when he
reached Robab, he communicated all he had heard to her. Away
back to him, said she, and tell him to-morrow morning to sally forth
into the plain, and to meet me in the field of battle before these
horsemen. If he subdues me, I will submit to him and pay him
tribute; but if I vanquish him, I will grant him his life, and take his
ransom, and by this means we shall spare the lives of the people,
and be released from war and carnage, and then return home to our
country.
The messenger returned to King Jazeemah, and informed him of
the conditions Robab had proposed. He agreed, and consented, and
immediately he came down to the field, and he was like a furious
lion; he galloped and charged before the warriors, and rushed in to
the scene of blows and thrusts. Queen Robab dashed down on him,
mounted on a raven-coloured steed, strong-sinewed. She charged
with him over the plain till the horsemen were amazed. Then they
began the storm and bluster, the sport and exertion, the give and
take, the struggle and the wrestle, and every eye gazed intently on
them, and every neck was stretched out at them. Just then passed
between them two matchless spear-thrusts. King Jazeemah’s was
the first, so roused was he by the terrors and calamities that
threatened him. But when Robab beheld the spear-thrust coming
upon her, and that death was in it, she bent herself forward till her
breast touched the horse, and the well-aimed thrust passed without
effect. She then replaced herself on her saddle, and dashed furiously
at him, and attacked him; she struck him with horror, and drove the
spear through his chest, and forced out the point sparkling at his
back. He tottered from his horse, and his senses were annihilated.
Then the Arabs assailed one another, and the earth shook beneath
them. Blows fell right and wrong, necks were hewn off, and hoary
beards were stained with blood. The struggle was intense; and all
the Arabs in those vallies were in universal commotion, like so many
Genii.
Soon fled the tribe of Abs and Adnan and all their allies, and
sought their homes and abodes in fear of death and annihilation;
neither did they halt in their flight and rout till they reached their
own camp; and when they learnt the extent of their misfortune, and
how many kings and chiefs had been slain, the lamentations were
general. Calamities struck them all; they threw down their tents and
pavilions; and thus they continued seven days and nights, when
King Amroo seated himself on the throne of his father, and the Arabs
came to condole with him, and congratulated him on his kingdom.
But he lived only a short time, and when he died his brother Zoheir
succeeded him, and reigned in glory and power. His authority was
universally acknowledged, and the Arabian tribes, far and near,
obeyed and feared him. His subjects were happy under his
dominion, on account of his great influence, and chiefs hastened to
testify their allegiance. As soon as he was established on his throne
he resolved on taking his revenge, and for this purpose he
assembled his armies and auxiliaries, and demanded the presence of
all the Arabian princes.
In a short time his troops were all prepared, and immediately he
set out on his expedition against the hostile tribe of Reeyan and
their Queen Robab. He stopped not till he entered their country. As
soon as the Princess was informed of this invasion, she called
together her adherents, who came from all parts and from the
mountains; but they feared for their families, and their wives, and
their cattle and camels. They marched eagerly to the conflict, and
delayed not a moment till they attacked the tribe of Abs: they
rushed forwards with the intention to destroy them. The two tribes
soon engaged. Fierce was the combat and loud the clamour on all
sides. The battle raged; dreadful were the blows of the sabre, and
frequent the rush of darts and javelins; numbers were wounded;
every warrior stood firm; but the cowards fled: patient were the
noble hearted, but the weak sought safety in flight. Many drank the
bitter poison of death. King Zoheir encountered the queen of Reeyan
on the field of battle, whilst she was encouraging her troops. The
King furiously assaulted her, and exclaimed, “Revenge for King
Jazeemah.” He then hurled his lance and struck her on the chest,
and forced out the weapon between her shoulders, and again cried
out—O by the noble Arabs! Their only reply was a loud scream, and
the battle still continued. But when the tribe of Reeyan saw the
Princess dead, and perceived their attempts were frustrated, they
were alarmed. Then rushed forward the tribe of Abs, and attacked
them with renewed violence. The Reeyanians were routed, and fled
towards their habitations;—the Absians pursued them, and spread
desolation among them; slew them with their swords, and dispersed
them amongst their wilds and deserts, until they reached their
country, where they took possession of their tents and plundered
their property. Zoheir returned home and rejoiced in the execution of
his vengeance. He divided the wealth and lands of all that belonged
to his enemies among his own people, and all the spoil was given to
the rich and poor, to his slaves and his chiefs. Many of the hostile
leaders were put to death: all the Arabs far and near were terrified
at the extent of his dominion, and the power of his arm.
At this period the Caaba and the holy Mecca were visited, as at
this day. Numerous were the pilgrims at the shrine of Abraham.
Sacred were the months of pilgrimage; and had a man even killed
his father at that period, his crime was never mentioned. Zoheir,
after he had accomplished these glorious deeds, wished to make a
pilgrimage; which he executed, attended by all the chiefs of his
tribe. His admiration was great in performing the ceremony of
walking round the Caaba, and in kissing the sacred stone. On his
return home, he was anxious to erect a building similar to the sacred
altar, whither pilgrims should resort, where travellers might be
entertained, and the hungry fed, and the fearful be in security; in
whose precincts no beasts of prey should be chased; no blood
should be shed; and a transgressor of my law shall be instantly put
to death with this sword, he exclaimed. These sentiments he
expressed to his tribe assembled in council. All were in dismay at
this resolution, but no one dared to disapprove or make any answer.
But an old Shiekh, who had passed all his days in perusing ancient
chronicles, and was well acquainted with all the sayings of the wise
men, who acknowledged the unity of God, the maker of the heavens
and the earth, ventured forth, and expostulated with Zoheir, telling
him the Caaba was the mansion of the blessed Abraham, and were
he to presume to imitate it, a cruel death would avenge the insult;
and thus he addressed him:—
“O great King, O Son of noble chiefs! hold and listen to my words,
and renounce the habits of the ignobly born. Mount not the horse of
Outrage, for it will not rescue thee from the messengers of Death:
and soon mayest thou expect him, should’st thou erect in the desert
a mansion like the sacred shrine of the Caaba shouldst thou
establish similar rites and ceremonies and resemblances to Menah
and Zengein and the temple. Away, away, their land is the land of a
tribe superior to all mankind; and from them shall appear a noted
man, the prophet of God, the torch of darkness, whose faith shall
extend east and west with the death bearing-sword of a noble
warrior. Away with what thou hast said, for thy God is swift of
vengeance.”
The King was not easily dissuaded, but at last gave way to the
argument of the Chief, and no longer persisted in his resolution: he
was moreover induced to resign his plan in compliance with all his
Chiefs, who seconded the word of the Shiekh. In this situation
remained King Zoheir for some years; when he became anxious to
marry, and to take a wife eminent for her beauty, and elegance of
form, and of a noble family. He made all enquiries on the subject,
and at last heard there was an Arab, strong and mighty in arms, and
a famous horseman, called Amroo, son of Shedeed, and he had a
daughter whose name was Temadhur, whose equal was to be found
neither in the plains nor in the cities. Her father was a severe man,
and would let no one address her, saying his daughter would not
marry. When Zoheir heard this, he longed for her as a thirsty man
wishes to have water. He pictured to himself her perfections, before
he had ascertained her worth by enquiries. However, he did not send
to demand her in marriage, but made her father some handsome
presents, and evinced the greatest fondness for him, making him
one of his particular companions, and thus gained his affections. He
then persuaded him to come and settle in his country expressing his
great love for him; and thus he never ate or drank but in his society.
The excess of his passion increased daily, to such a degree, that
he resolved to assemble a party of his followers called the tribe of
Ghorab, and instruct them to attack the family of Amroo, and
plunder his property, but not to kill any one, or do any personal
injury. So by this stratagem he expected to discover Temadhur
among his prisoners, and then have an opportunity of speaking to
her. The tribe of Ghorab were accordingly ordered on this expedition,
and instantly they set out, in number five hundred. Without difficulty
they seized the property, took Amroo prisoner with his wife and
family, and plundered his camels and cattle, but refrained from
slaying any one. When the King heard what had happened, he
mounted his horse in order to behold what he anxiously desired. He
found them in dismay, expecting assistance from the tribe of Abs.
The family were looking at their flocks dispersed about, but
Temadhur was standing at the door of the tent, blooming as the
dawning sun, and her forehead bright as its rays, and her cheeks
were red as the piony, her hair dishevelled, black as night. When
Zoheir saw this, his passion greatly increased; he cried out, and
instantly his people rushed forward and furiously attacked the tribe
of Ghorab: the women fled, but Zoheir ordered Rebia, son of Jead,
to hide Temadhur under her veil, which was accordingly done.
Thirty prisoners were secured belonging to the tribe of Ghorab;
they and their property were delivered up; and when quiet was
restored, the King ordered a magnificent feast to be prepared, that
he might make merry with his tribe and followers. They and the
father of Temadhur soon assembled together, and in less than an
hour grief was converted into joy; the wine was plentifully
distributed, and the uproar was great. The King soon became
intoxicated, and launched out into violent praise of Amroo the son of
Shedeed; and he ceased not to extol and laud his deeds till the tears
came into his eyes, and the wine disordered his senses. Then Amroo
got on his legs and addressed Zoheir:—O mighty and magnanimous
King, I am your slave. My tongue fails in description of your virtues.
God has given me nothing that I prize but my daughter Temadhur,
from whom I have kept all suitors. I request of ye, assembled Chiefs,
that he may accept her as his handmaiden.
As soon as Zoheir heard this, he rejoiced and was glad; and the
Absians answered, and we too will beg King Zoheir to accept her,
and to cause the daughters of noble chiefs to wait on her. As soon
as Zoheir heard these words, he leaped up, and taking the old man
by the hand, most earnestly entreated him to consent. He richly
clothed him, and made him handsome presents, and then said, She
shall be, O Chief, equal to the most elevated in rank, and highest in
dignity. The marriage canopy was instantly pitched, and there was
no further demur. The damsels advanced conducting the concealed
treasure. Her approach was at that moment sweeter to him than
sleep to the wearied eyelids, and he beheld in her the stem of a tall
reed, and the rose of the soul. They were immediately united; on
the second day Zoheir arose and thanked his fortune, irritated as he
had been. He made presents, and distributed the gold and silver,
and he made Amroo’s people remain with him, that he might treat
them for seven days, when he made the marriage-feast,
slaughtering camels and sheep.
The King’s surprise and delight made him so vain and conceited,
that at last he imparted to his wife the stratagem by which he had
obtained her without a dower or settlement. When she heard this,
her soul revolted at the act. She was a shrewd sensible woman, but
she said nothing to him about it all the next day; when intoxicated,
he wished to caress her, she repulsed him, and turning away from
him, said—Are you not ashamed of what you have done? Do you
pretend to liberality and generosity, and thus seize the daughters of
brave men by force, and refuse them a dower?
These words irritated the Chief greatly, and he answered, I have
not been so avaricious; I had recourse to this violent act, because
your father yielded not to my proposals, and repulsed all suitors
from you. I had therefore no other means of dealing with him but by
this outrage; and you know, that had your father accepted my
proposals for marriage at first, then you would have seen what I
would have given you, and the dower I would have presented. You
have confessed the deed, she replied, and you have won me by
force; this is the work of violence; but we are indeed more cunning
than you.
As soon as Zoheir heard these words he was greatly enraged, and
his anger exceeded all bounds: he rose from his bed and exclaimed,
Where have you seen any folly in me? and where, as you say, are
you more sagacious than I am? Be not angry, O King, said she;
know that he who speaks too freely will often have a bitter reply,
and he who contemptuously treats women, will get into difficulties.
Know then that I am the sister of that woman you beheld, so
beautiful and fair; you have not succeeded with her, and have not
obtained possession of her charms. She is more beautiful than the
sun and moon. I am not worthy to be her handmaid; I do not
possess a particle of her charms. On the face of the earth there is
not her equal: amongst the daughters of Arabia there is not her like.
By your show of liberality you deceived my father; he gave me to
you; but my sister’s name is Temadhur, at the sight of whom every
beholder is amazed, and every heart is in raptures. But I am called
Khidaa; and between her and me there is a vast distance, both in
beauty and disposition; but it is now too late: had you not done this,
I would not have informed you of what has passed.
The pleasing dream fled. How can I believe you? said the King. If,
said she, you wish to prove my words, you have only to order some
old woman to go and look at my sister behind her veil, and then the
truth and mistake will be evident. No human being can behold your
sister, added he, but a merchant, or a blacksmith, or an astrologer,
or a perfumer. You are right, she replied, for the daughters of Arabia
value the goods of a merchant, a blacksmith, an astrologer, and a
perfumer. Then, said the King, there is no intelligence like the eyes,
and no sight like the hearing of the ears. I am myself an Arab, and I
must undertake the business myself. I will execute all that is
necessary, and will go to your house in the form of a perfumer.
He slept till the day dawned, when he said to his attendants, If
any one should demand admittance to me to-morrow, say You
cannot enter to day. He undressed himself and took off his royal
robes, and habited himself as a poor man, and took with him some
perfumes and drugs; for he was greatly vexed at what had passed.
He departed from his tent, his loins girt round, and his feet naked,
and when he was at some distance he quickened his pace.
But his wife Temadhur, as soon as the King was gone, also rose,
and threw off her veil, and putting on the cloak of her husband,
dressed herself as a man, and leaving the tent, sought the tent of
her family. When she reached it she sent for her mother, and her
father, and her brothers, and told them all she had heard from the
King her husband. When her father and brothers heard this, they
were greatly surprised at her cunning and her disguise. She kissed
her father, and said to him, Do you and my brothers withdraw
instantly and conceal yourselves close at hand; and when King
Zoheir arrives and comes towards us, with his cloak-bag over his
shoulders, we will let him in and detain him; do you also rush in, and
instantly lay hold of him, keep him fast, and do not let him go until
he makes good the marriage dower; or we shall be a scandal among
the Arabs. And if he abuses you for this, tell him it is a return for his
acts towards us, and the disgraces his stratagem has brought on
your daughter. On this, they retired, armed themselves with swords,
and lay concealed. Temadhur took off her man’s attire, and put on
the robes of a secluded female, and drew her veil over her eyes, and
blackened her eyelids with antimony, and sat down, expecting Zoheir
would arrive, conversing in the mean time with her mother.
Zoheir soon appeared from amongst the tents, and his eyes were
like the eyes of a fox. Temadhur’s mother cried out, Enter, merchant;
have you any perfumes that will suit my daughter? He entered, and
throwing down his cloak-bag off his shoulders, and looking towards
his wife, said, Are the perfumes for this damsel? Yes, said she. He
was much confounded, but asked her name. She said, Temadhur. He
then asked, Have you any other daughter? Yes, said she, her sister,
whose name is Khidaa; but when King Zoheir demanded her in
marriage, we did not consent to it, and so gave him her sister. He
knows nothing about it, but we hope to marry her to one of the
noblest chiefs.
The light became darkness in his eyes. He thought within himself,
verily I will carry off this damsel, and her father and brothers shall
die with rage. And when he wished that they would choose some of
his drugs, that he might return, the father and brothers rushed upon
him like lions, seized him, and bound him hand and foot. His wife
stood before him, and threw off her veil, and rejoicing in her heart,
O King, said she, what think you of your situation and your artifices?
Who of us is the most cunning?
The King was in despair, and considered himself as dead; but
when he saw his wife, his life and spirits revived. Well, said he, what
do you intend by this? Your disgrace for your acts towards us,
replied she, and your boast in having got possession of me by fraud
and deceit; and we swear by God and Abraham, we will not let you
go, neither shall you see me yield to you, or listen to you, or obey
you, until you grant me a favour, and swear by the Holy Zemzem
that you will give to my father and brethren your protection, and
confirm my marriage with a grant of camels and other beasts. Do
this immediately, or you shall for ever remain in durance.
When Zoheir heard what she said, he smiled at what she had
done, and was ashamed of his own deeds. I will give you, said he,
five hundred camels; so now let me go. It is not enough for one
hour that I have been your wife, said she. I will moreover, continued
he, add five hundred high priced camels. That, said she, will be even
little for a single day. If, O Temadhur, cried Zoheir, you must reckon
up every hour of each night, and each day, and buy them as at a
market, you will take from me all my property, both my he-camels
and she-camels. Upon that she smiled, and let him loose, and they
settled the business between them, viz. that he should give them a
thousand he and she-camels, twenty horses, fifty male slaves, and
fifty female. To this he swore by the God of the holy shrine of
Zemzem and Mekam. They then went to dinner, and he remained
with them until dark, when he returned with his wife, her father and
brothers in company until they came to his tent; there they
separated, King Zoheir retiring to his wife; and as his love for her
greatly increased by reason of her conduct, he gave her vast
possessions; but no one knew what had happened to him, and
things remained in this state until she brought forth ten sons, all like
lions; of whom were Shas, Keseer, Cais, Nakshel, Malik, Nooful,
Harith, Khidash, Warcah, Gandil, and afterwards one daughter, who
was Mootejeredah.
And it was a custom among the Arabs, that when a woman
brought forth ten male children, she should be called Moonejeba, i.e.
ennobled, and her name be published amongst the Arabs; and they
used to say that the wife of such a one is ennobled. Now
Mootejeredah, the daughter of King Zoheir, was the beauty of the
age, and in wit and sense surpassed all the daughters of Arabia. And
Fatima, the daughter of Hewseb, was also a Moonejeba, the wife of
Zeead, the son of Abdallah, and she also brought forth ten sons;
they were called Rebia, Amarah, Ans, Hafiz, Talib, Ghalib, Dinrak,
Amroo, and Zitak. Thus the children of Zoheir, and Carad, and
Zeead, became the chiefs of the tribe of Abs, and their noble
leaders, particularly the family of Carad, who consisted of Shedad,
Malek, and Zakmet-ool Jewad, who were all illustrious warriors. King
Zoheir was established in his dominions, and all the Arabs and Kings
of the age obeyed him, and sent him presents from every quarter.
And the tribe of Abs passed their time in plundering and killing the
chieftains, till all Arabia was overawed by their power, and all the
dwellers of the deserts feared them.
Now the narrators of this History, Asmael, and Zoheinah, and Aboo
Obeidah state, that ten horsemen of the family of Carad quitted the
country to seek their fortunes, and among them was Shedad the son
of Carad, and he was called the Knight of Jirwet, for his mare was
called Jirwet, whose like was unknown. Kings negotiated with him
for her, but he would not part with her, and would accept of no offer
or bribe for her; and thus he used to talk of her in his verses:
“Seek not to purchase my horse, for Jirwet is not to be bought or
borrowed. I am a strong castle on her back, and in her bounds is
glory and greatness. I would not part with her were strings of
camels to come to me with their shepherds following them. She flies
with the wind without wings, and tears up the waste and the desert.
I will keep her for the day of calamities, and she will rescue me
when the battle-dust rises.”
The party set out from the land of Shuerebah; the ten were all
reputed warriors and famed horsemen; they were all clothed in iron
armour and brilliant cuirasses; their object was to obtain horses and
camels. They continued their journey till they entered the country of
Cahtan: they lay concealed all day, and only travelled by night. At
length they reached the mountains of Aja and Selma; and there,
between two hills, they discovered a wealthy tribe, possessed of
considerable property and great riches; they were called the tribe of
Jezeela. Numerous were their tents, and their dwellings, and their
warlike weapons, &c., and the camp was like the boisterous sea
dashing its waves, so numerous were their slaves, and attendants,
and their horses of various colours. It was a tribe under no
apprehension from the changes of fortune.
And when the Absians perceived their vast wealth and prosperous
situation, they feared to attack them, so they accordingly quitted
them and made for their pasture ground, where they perceived a
thousand camels grazing, there being much grass in that spot, and
with them was a black woman, who was watching them. She was
uncommonly beautiful and well-shaped; her appearance was elegant
and striking; and with her were two children, looking after the
camels and running about. As soon as the Absians saw the camels,
they attacked them, and hunted them like hares with their spears,
then drove them away, together with the woman and children; yet
keeping in the rear, ready to attack whoever might overtake them;
and they had not gone far ere the people came after them, crying
out, Whither would flight secure you, you wretches? here are we in
pursuit of you. Verily your feet have borne you to your ruin and
destruction. Upon this the Absians fixed their spears, and gave the
reins to their horses, and met their assailants, pouncing down on
them like falcons. They stood firm of soul, and plied their lances
among them: blood flowed, and the horsemen were stretched on
the earth, where they left them as carrion for the wild beasts of the
desert. The tribe of Jezeela fled, unable to resist the foe, and
retreated to their own country, their heroes being slain and their
property captured.
The Absians drove away the camels and cattle, and returning
home, they halted by the side of a stream, in order to divide the
property. But the woman who was carried off with the camels had
made a great impression on the heart of Shedad, and he longed for
her in his soul; her form was delicate, her eye inspired love, her
smile was enchanting, and her gestures graceful. As the poet has
said, “In blackness there is some virtue, if you observe its beauty
well, thy eyes do not regard the white or red. Were it not for the
black of the mole on a fair cheek, how would lovers feel the value of
its brilliancy. Were not musk black, it would not be precious. Were it
not for the black of night, the dawn would not rise. Were it not for
the black of the eye, where would be its beauty? and thus it is, that
the black ambergris has the purest fragrance.” He therefore took the
woman, and gave them the booty, that they might renounce her. So
he kept her to himself.
This woman’s name was Zebeeba, and the two children were hers;
the eldest was called Jereer, and the youngest Shiboob. He remained
with the woman in the field, and the children tended the flocks.
Shedad visited her morning and evening; and thus matters
continued till she became pregnant; and when her time came, she
brought forth a boy, black and swarthy like an elephant, flat nosed,
blear eyed, harsh featured, shaggy haired; the corners of his lips
hanging down, and the inner angles of his eyes bloated; strong
boned, long footed; he was like a fragment of a cloud, his ears
immensely long, and with eyes whence flashed sparks of fire. His
shape, limbs, form, and make resembled Shedad; and Shedad was
overjoyed at seeing him, and called him Antar, and for many days he
continued to gaze on him with delight. But when Zebeeba wished to
wean him, he grumbled and growled exceedingly, and the corners of
his eyes became fiery red, so that he appeared like a mass of
crimson blood; and this was his condition till he was weaned. And he
grew up, and his name became known; but those who had
accompanied Shedad in the expedition, having heard of him, all
wanted to claim him as theirs. So they all assembled and hastened
to him, each imagining he belonged to him, and gave him his name;
till at last they disputed about him, and almost drew their swords,
and would have fought, had not respect for King Zoheir prevented
them. The circumstance soon reached the King, who ordered them
to his presence; and it happened on that day that he had many
guests with him at dinner; and whilst they were sitting down,
Shedad and his companions came and kissed the ground in the
presence of the King. He asked them what had happened, and what
was the cause of the quarrel. They then informed him, and related
all that had passed between Shedad and the woman in their
excursion; how he had taken her to himself, and had given them the
plunder; how she bare him a son, whose shape and appearance
resembled a negro, and how they now all claimed the child as their
slave, because he was very stout and strong.
When Zoheir heard this adventure he was greatly surprised, and
he said to Shedad, I wish you would produce the young slave that is
the object of contention, that I may see him. Upon that, Shedad
departed and brought Antar before him; and the King beheld him,
and lo! he was like a lion when he roars. As soon as he saw him he
gave a loud scream, and threw a piece of meat at him; but a dog
that was there got before him, and snatched up the meat like a
hawk, and ran away. But Antar followed him till he came up with
him; he was greatly enraged, and seized hold of him with all his
strength. He wrenched open his jaws, and tore them in twain even
to the shoulders, and snatched the meat out of his mouth. When the
King saw this, he was astonished, and the Arab chiefs that were
present were amazed; and exclaimed, what ingenuity, what power,
strength, and ability! O my friends, said King Zoheir, contend no
more about such a wretch as this! but if it is absolutely necessary
that this business should be decided, I must refer you to the Cadi
Bashar, son of Codha’ah the Fazarean, let him give sentence on this
point, and settle to whom this slave belongs. Tell him the story, for
he is the Cadi of the Arabs.
When they heard King Zoheir’s remarks, they instantly withdrew
their hands from their swords, and mounting their horses, went
before the Cadi, to whom they explained what had happened. In
fine, the Cadi decided that the child should be the property of
Shedad; for he was their leader, and no one but him had any
connexion with the woman. You agreed to the partition, said he, and
he affixed his name to him; you have therefore resigned the woman,
and you took your share of the spoil and plunder; besides, the child
resembles Shedad. Contend and be at variance no more, but return
in peace and quietness. Thus, as soon as the Arab chiefs heard the
Cadi’s sentence, they yielded; and when they reached their homes,
they passed their time in friendship and comfort. Soon after, Shedad
made a separate house for Zebeeba and her children, and he gave
her whatever she wanted, and consigned over to her charge her two
children, and also gave her particular injunction about her youngest
son called Antar.
Now Antar was becoming a big boy, and grew up, and used to
accompany his mother to the pastures, and he watched the cattle;
and this he continued to do till he increased in stature. He used to
walk and run about to harden himself, till at length his muscles were
strengthened, his frame altogether more robust, and his bones more
firm and solid, and his speech correct. He then began to tyrannize
over boys of the same age, and beat his brothers; and when he
returned from the pastures he amused himself with the servants and
women, and he would eat nothing but what he liked; and whoever
offended him he would thrash with a stick; till he tortured him, and
all the tribe were his enemies. He used to employ himself in tending
the flocks, and as he conducted them, he wandered about the
deserts and plains, and loved solitude and retirement. His days were
passed in roaming about the mountains sides, sometimes riding
upon the dogs, by which he acquired courage and intrepidity; and
thus he went on till he attained his tenth year. One day he was
wandering over the deserts with the flocks, and when the sun was
burning hot, he left his people and climbed up a tree and took
shelter from the heat, whilst the flocks grazed, and he watched
them; when lo! a wolf started from behind the trees, and dispersed
them. But Antar seeing how the animal had dispersed the herds, he
descended and ran after him till he overtook him, and struck him
with his staff between the eyes; he made the oil of his brains fly out
from between his ears, and slew him; he then cut off his head and
his legs, and returned growling like an angry lion. And so thou
wouldst devour Antar’s flocks? cried he, addressing himself to the
dead wolf; but thou dost not know that he is a savage lion. He put
the head and legs into the scrip he had with him; leaving the
carcase, he returned to the flocks, and thus spoke.—
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