The tribal constitution was a democracy guided by its chief men, who derived their authority from noble blood, noble character, wealth, wisdom, and experience. As a Bedouin poet has said in homely language—
"A folk that hath no chiefs must soon decay, And chiefs it hath not when the vulgar sway. Only with poles the tent is reared at last, And poles it hath not save the pegs hold fast But when the pegs and poles are once combined, Then stands accomplished that which was designed."[162]
The chiefs, however, durst not lay commands or penalties on their fellow-tribesmen. Every man ruled himself, and was free to rebuke presumption in others. "If you are our lord" (i.e., if you act discreetly as a sayyid should), "you will lord over us, but if you are a prey to pride, go and be proud!" (i.e., we will have nothing to do with you).[163] Loyalty in the mouth of a pagan Arab did not mean allegiance to his superiors, but faithful devotion to his equals; and it was closely Loyalty. connected with the idea of kinship. The family and the tribe, which included strangers living in the tribe under a covenant of protection—to defend these, individually and collectively, was a sacred duty. Honour required that a man should stand by his own people through thick and thin.
"I am of Ghaziyya: if she be in error, then I will err; And if Ghaziyya be guided right, I go right with her!"
sang Durayd b. Ṣimma, who had followed his kin, against his better judgment, in a foray which cost the life of his brother ‘Abdulláh.[164] If kinsmen seek help it should be given promptly, without respect to the merits of the case; if they do wrong it should be suffered as long as possible before resorting to violence.[165] The utilitarian view of friendship is often emphasised, as in these verses:—
Take for thy brother whom thou wilt in the days of peace, But know that when fighting comes thy kinsman alone is near. Thy true friend thy kinsman is, who answers thy call for aid With good will, when deeply drenched in bloodshed are sword and spear. Oh, never forsake thy kinsman e'en tho' he do thee wrong, For what he hath marred he mends thereafter and makes sincere."[166]
At the same time, notwithstanding their shrewd common sense, nothing is more characteristic of the Arabs—heathen and Muḥammadan alike—than the chivalrous devotion and disinterested self-sacrifice of which they are capable on behalf of their friends. In particular, the ancient poetry affords proof that they regarded with horror any breach of the solemn covenant plighted between patron and client or host and guest. This topic might be illustrated by many striking examples, but one will suffice:—
The Arabs say: "Awfá mina ’l-Samaw’ali"—"More loyal than al-Samaw’al"; or Wafáun ka-wafá’i ’l-Samaw’ali"—" A loyalty like that of al-Samaw’al." These proverbs refer to The story of Samaw’al b. ‘Adiyá. Samaw’al b. ‘Adiyá, an Arab of Jewish descent and Jew by religion, who lived in his castle, called al-Ablaq (The Piebald), at Taymá, some distance north of Medína. There he dug a well of sweet water, and would entertain the Arabs who used to alight beside it; and they supplied themselves with provisions from his castle and set up a market. It is related that the poet Imru’u ’l-Qays, while fleeing, hotly pursued by his enemies, towards Syria, took refuge with Samaw’al, and before proceeding on his way left in charge of his host five coats of mail which had been handed down as heirlooms by the princes of his family. Then he departed, and in due course arrived at Constantinople, where he besought the Byzantine emperor to help him to recover his lost kingdom. His appeal was not unsuccessful, but he died on the way home. Meanwhile his old enemy, the King of Ḥíra, sent an army under Ḥárith b. Ẓálim against Samaw’al, demanding that he should surrender the coats of mail. Samaw’al refused to betray the trust committed to him, and defended himself in his castle. The besiegers, however, captured his son, who had gone out to hunt. Ḥárith asked Samaw’al: "Dost thou know this lad?" "Yes, he is my son." "Then wilt thou deliver what is in thy possession, or shall I slay him?" Samaw’al answered: "Do with him as thou wilt. I will never break my pledge nor give up the property of my guest-friend." So Ḥárith smote the lad with his sword and clove him through the middle. Then he raised the siege. And Samaw’al said thereupon:—
"I was true with the mail-coats of the Kindite,[167] I am true though many a one is blamed for treason. Once did ‘Ádiyá, my father, exhort me: 'O Samaw’al, ne'er destroy what I have builded.' For me built ‘Ádiyá a strong-walled castle With a well where I draw water at pleasure; So high, the eagle slipping back is baffled. When wrong befalls me I endure not tamely."[168]
The Bedouin ideal of generosity and hospitality is personified in Ḥátim of Ṭayyi’, of whom many anecdotes are told. We may learn from the following one how extravagant are an Arab's notions on this subject:—