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It will suffice for present purposes to state generally that there was in the south-west of Arabia a dynasty founded by Kahtan, which flourished in Yaman between the years 800 B.C. and 500 B.C., from whom was descended Abd Shams Saba the Great, the founder of the city which gave its name to the Sabians. This chieftain was in turn the progenitor of Himyar and Kahlan, from whom the whole Arabspeaking race are supposed to have sprung. The descendants of the former patriarch founded their homes chiefly in towns, and led a fixed and settled mode of life, while their kinsmen, having a migratory instinct, chose the unsettled and wandering existence which has throughout all ages been the delight of the children of the desert.

As regards the north of Arabia, there were two kingdoms known as Hira and Ghassan, both of which states owed their origin to the spirit of migration which, from various causes, led to a general movement of the Yaman tribes to more genial and flourishing spots around the valley of the Euphrates. The former city was founded about the year A.D. 200, and soon assumed such a prominence and splendour as to lend to its ruler the proud title of "Prince of Hira." For more than 300 years this dynasty exercised a powerful influence in the affairs of Arabia; but, exposed to attacks of the Romans on the one side, and the Persians on the other, it needed but the destruction of time to lay in the dust a Government of which the glory would have been quenched in the stream of Oblivion, had its traditions not been handed down by the poets and men of letters who in its palmy days used to flock to the Court of Hira. The decline

and fall of the dynasty in question is so romantic as to merit a few passing words.

Towards the close of the sixth century the sceptre of Hira was in the hands of Noman the Fifth. This sovereign had been educated by Adi, one of the most renowned poets of the day, who, on the termination of this important duty, betook himself to the Court of Persia, where he received the post of Arabic Secretary to the reigning monarch.

"In A.D. 581," thus states Sir W. Muir, "he was despatched on a specific embassy to Constantinople, and entrusted with a rich present for the Emperor Tiberius. He travelled back by the imperial relays of horses, and by a route calculated to convey the largest idea of the power and resources of the Roman Empire. On his return to Medain, or Ctesiphon, he obtained leave of absence to revisit Hira, where he was received by the prince and the people with triumphant acclamation. On this occasion he met, at the Church of Tuma, Hind, the granddaughter of the reigning prince, Mundzir the Fourth, and daughter of his own pupil Noman. As the damsel partook of the Sacrament, Adi caught a glimpse of her, and became enamoured. His passion was reciprocated, and though she was scarce eleven years old, they were united in marriage."

Years rolled on, and we find the beautiful Hind, charming as she was, secluded and buried to the world in a convent, whither she had retired consequent on the murder of her husband by order of his former pupil, the faithless Noman. She lived, however, to witness a terrible retribution at the hands of fate, for the blood-stained assassin, some years subsequent to the crime which tarnished his fair name, was deposed by a conquering army which invaded his territories, laid waste his possessions, and put the sovereign to death.

The fate of Noman was striking and remark

able-Zaid, the son of Adi, bent upon revenging the death of his father, hit upon a method as "singular as it proved successful." The story is told by Sir W. Muir.

"He pictured in warm colours the charms of the women of Hira before the King of Persia, who readily adopted the suggestion that some of the fair relatives of his vassal might well adorn the royal harem. An embassy charged with this errand was despatched to Noman, who, surprised and alarmed by the demand, expressed aloud his wonder that the Monarch of Persia was not satisfied with the antelope beauties of his own land. The term was equivocal, and Noman was denounced as having insulted the females of Persia by likening them to cows! The wrath of the Chosroes fell heavily upon his ungallant vassal, and he fled from Hira. After vainly wandering in search of allies among the Arab tribes, he left his arms in the custody of Hani, a chief of the Bani Bakr, and in despair delivered himself up to the King of Persia. The unfortunate prince was passed in mockery between two long rows of lovely girls splendidly attired, and by each was taunted with the question, whether she was a Persian cow? He was cast into prison, and there died or was murdered. Thus ended the Lakhmite Dynasty in the year A.D. 605, having lasted for the long space of 327 years."

The Princess Hind retired to a convent; and after the lapse of many years, when she was upwards of ninety years of age, the Muhammadan Commander in Iraq, for political motives, demanded her hand in marriage. The answer betokened that time had neither dimmed the clearness of her perception, nor quenched the pride of her noble birth, for she at once scorned the union, the object of which was clearly recognised. "If it were my youth or my beauty" (such were the words of the haughty dame) "that dictated the proposal, I should not refuse; but your desire is that you may say, 'The kingdom of Noman, and with it his

daughter, have passed into my hands.' Is not that your thought?" So the high-spirited matron refused to quit the cloister for the throne, and passed in retirement the short remaining period of her long and chequered career.

The government of Hira then passed into the hands of a chieftain of the tribe of Tay, who had rendered good service to the King of Persia; but the Arabs, indignant at the murder of Noman, began to show signs of disaffection, by plundering and pillaging the Iranian villages in their neighbourhood. Various expedients were adopted by the "King of Kings" to put a stop to these raids, but in vain, and at length a vast army was sent to crush the rebellion. The danger which pressed upon the Arabs caused them to flock from all parts of the country to a spot called Zu-kar, under the standard of a warrior by name Hantzala, who had by common consent been chosen to lead them on to victory or death. The battle was fierce and bloody: nor, indeed, could it have been otherwise, seeing that the Arabs, fighting as they were for national independence, were maddened to desperation; and history, too, relates that, lest there should be signs of wavering on the part of any faint-hearted son of the desert, their commander, previous to the commencement of hostilities, severed with his own hand the girths of the camels on which were seated his wife and the other women of his tribe-an indication that, as defeat would involve captivity and dishonour, the struggle was deadly, the contest mortal. Victory alternated from hour to hour, but nothing could for long resist the desperate efforts of the lion-hearted

Arabs, and in the end the Persian army had to succumb to the onslaughts of their conquering rivals. This battle, so momentous in its results, occurred in A.D. 611, just at the time Muhammad had commenced his prophetic career; and thus it chanced that the prophet of Arabia, instead of finding a united race subject to the strong hand of the Monarch of Persia, met with an agglomeration of tribes who, rendering but half-hearted allegiance to a satrap holding nominal sway in the kingdom of Hira, were, in reality, independent of all control. The advantage which this altered condition of affairs afforded to the founder of the Muhammadan faith is too striking to pass unnoticed, for on the memorable battle-day of Zu-kar Islam tottered in the balance.

The Ghassanide kingdom, situated on the western side of the Syrian desert, was founded about the year A.D. 120 by a body of Arabs who migrated from Yaman. Pursuing their journey northward, they pitched their tents near a fountain of the name of Ghassan, where they remained for a period sufficiently lengthened to cause their race to be known by the name of the auspicious spring which supplied them with the one great necessary of life in the parched plains of a sandy desert. Towards the close of the third century they had so successfully established themselves, that the Byzantine authorities recognised their chief, Thalaba by name, as "Phylarch," or King of the Ghassanides; but having no fixed seat of government, each successive prince chose his own capital, and the history of the dynasty is confused, perplexing, and uncertain. The Phylarchs, however, appear to have had intimate relations

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