Unlike the rival dynasty on the Euphrates, the Ghassánids had no fixed residence. They ruled the country round Damascus and Palmyra, but these places were never in their possession. The capital of their nomad kingdom was the temporary camp (in Aramaic, ḥértá) which followed them to and fro, but was generally to be found in the Gaulonitis (al-Jawlán), south of Damascus. Thus under the quickening impulse of Hellenistic culture the Ghassánids developed a civilisation far superior to that of the Lakhmites, who, Ghassánid civilisation. just because of their half-barbarian character, were more closely in touch with the heathen Arabs, and exercised a deeper influence upon them. Some aspects of this civilisation have been indicated in the description of Jabala b. al-Ayham's court, attributed to the poet Ḥassán. An earlier bard, the famous Nábigha, having fallen out of favour with Nu‘mán III of Híra, fled to Syria, where he composed a splendid eulogy of the Ghassánids Nábigha's encomium. in honour of his patron, King ‘Amr, son of Ḥárith the Lame. After celebrating their warlike prowess, which he has immortalised in the oft-quoted verse—

"One fault they have: their swords are blunt of edge Through constant beating on their foemen's mail,"

he concludes in a softer strain:

"Theirs is a liberal nature that God gave To no men else; their virtues never fail. Their home the Holy Land: their faith upright: They hope to prosper if good deeds avail. Zoned in fair wise and delicately shod, They keep the Feast of Palms, when maidens pale, Whose scarlet silken robes on trestles hang, Greet them with odorous boughs and bid them hail. Long lapped in ease tho' bred to war, their limbs Green-shouldered vestments, white-sleeved, richly veil."115

The Pre-islamic history of the Bedouins is mainly a record of wars, or rather guerillas, in which a great deal of raiding and plundering was accomplished, as a rule without serious bloodshed. There was no lack of shouting; volleys of vaunts and satires were exchanged; camels and women were carried off; many skirmishes took place but few pitched battles: it was an Homeric kind of warfare that called forth individual exertion in the highest degree, and gave ample opportunity for single-handed deeds of heroism. "To write a true history of such Bedouin feuds is well-nigh impossible. As comparatively trustworthy sources of information we have only the Character of Bedouin history. poems and fragments of verse which have been preserved. According to Suyúṭí, the Arabian traditionists used to demand from any Bedouin who related an historical event the citation of some verses in its support; and, in effect, all such stories that have come down to us are crystallised round the poems. Unfortunately these crystals are seldom pure. It appears only too often that the narratives have been invented, with abundant fancy and with more or less skill, to suit the contents of the verses."116 But although what is traditionally related concerning the Battle-days of the Arabs ( Ayyámu ’l-‘Arab) is to a large extent legendary, it describes with sufficient fidelity how tribal hostilities generally arose and the way in which they were conducted. The following account of the War of Basús—the most famous of those waged in Pre-islamic times—will serve to illustrate this important phase of Bedouin life.117

Towards the end of the fifth century a.d. Kulayb, son of Rabí‘a, was chieftain of the Banú Taghlib, a powerful tribe which divided with their kinsmen, the Banú Bakr, a vast tract in War of Basús. north-eastern Arabia, extending from the central highlands to the Syrian desert. His victory at the head of a confederacy formed by these tribes and others over the Yemenite Arabs made him the first man in the peninsula, and soon his pride became no less proverbial than his power.118 He was married to Ḥalíla, daughter of Murra, of the Banú Bakr, and dwelt in a 'preserve' ( ḥimá), where he claimed the sole right of pasturage for himself and the sons of Murra. His brother-in-law, Jassás, had an aunt named Basús. While living under her nephew's protection she was joined by a certain Sa‘d, a client of her own people, who brought with him a she-camel called Sarábi.

Now it happened that Kulayb, seeing a lark's nest as he walked on his land, said to the bird, which was screaming and fluttering Kulayb b. Rabí‘a and Jassás b. Murra. distressfully over her eggs, "Have no fear! I will protect thee." But a short time afterwards he observed in that place the track of a strange camel and found the eggs trodden to pieces. Next morning when he and Jassás visited the pasture ground, Kulayb noticed the she-camel of Sa‘d among his brother-in-law's herd, and conjecturing that she had destroyed the eggs, cried out to Jassás, "Take heed thou! Take heed! I have pondered something, and were I sure, I would have done it! May this she-camel never come here again with this herd!" "By God," exclaimed Jassás, "but she shall come!" and when Kulayb threatened to pierce her udder with an arrow, Jassás retorted, "By the stones of Wá’il,119 fix thine arrow in her udder and I will fix my lance in thy backbone!" Then he drove his camels forth from the ḥimá. Kulayb went home in a passion, and said to his wife, who sought to discover what ailed him, "Knowest thou any one who durst defend his client against me?" She answered, "No one except my brother Jassás, if he has given his word." She did what she could to prevent the quarrel going further, and for a time nothing worse than taunts passed between them, until one day Kulayb went to look after his camels which were being taken to water, and were followed by those of Jassás. While the latter were waiting their turn to The wounding of Sa‘d's she-camel. drink, Sa‘d's she-camel broke loose and ran towards the water. Kulayb imagined that Jassás had let her go deliberately, and resenting the supposed insult, he seized his bow and shot her through the udder. The beast lay down, moaning loudly, before the tent of Basús, who in vehement indignation at the wrong suffered by her friend, Sa‘d, tore the veil from her head, beating her face and crying, "O shame, shame!" Then, addressing Sa‘d, but raising her voice so that Jassás might hear, she spoke these verses, which are known as 'The Instigators' ( al-Muwaththibát):—

" O Sa‘d, be not deceived! Protect thyself! This people for their clients have no care.Verses spoken by Basús. Look to my herds, I charge thee, for I doubt Even my little daughters ill may fare. By thy life, had I been in Minqar's house, Thou would'st not have been wronged, my client, there! But now such folk I dwell among that when The wolf comes, 'tis my sheep he comes to tear!"120

Jassás was stung to the quick by the imputation, which no Arab can endure, that injury and insult might be inflicted upon his guest-friend with impunity. Some days afterwards, having ascertained that Kulayb had gone out unarmed, he followed and slew him, and fled in haste to his own people. Murra, when he heard the news, said to his son, "Thou alone must answer for thy deed: thou shalt be put in chains that his kinsmen may slay thee. By the stones of Wá’il, never will Bakr and Taghlib be joined together Kulayb murdered by Jassás. in welfare after the death of Kulayb. Verily, an evil thing hast thou brought upon thy people, O Jassás! Thou hast slain their chief and severed their union and cast war into their midst." So he put Jassás in chains and confined him in a tent; then he summoned the elders of the families and asked them, "What do ye say concerning Jassás? Here he is, a prisoner, until the avengers demand him and we deliver him unto them." "No, by God," cried Sa‘d b. Málik b. Ḍubay‘a b. Qays, "we will not give him up, but will fight for him to the last man!" With these words he called for a camel to be sacrificed, and when its throat was cut they swore to one another over the blood. Thereupon Murra said to Jassás:—